Deviant Scripturalism and Ritual Satanic Abuse Part Two: Possible Masonic, Mormon, Magick, and Pagan Influences

Having shown in a previous paper the possible Judeo-Christian influences that may exist in ritual satanic abuse, this study compares portions of people's accounts (using interviews and diaries from several alleged survivors), with doctrinal precedents for satanic ritual abuse in deviant interpretations of Masonic, Mormon, Magick, and Pagan traditions.     

Deviant scripturalism and ritual satanic abuse part one: Possible Judeo‐Christian influences

Sociologists are locked in a contentious debate with mental health personnel over the reality of intergenerational satanic abuse. Prominent sociologists insist that the satanic accounts are part of a moral panic fuelled by the media, conservative churches, and professionals who use directive, suggestive, or leading questions in their counselling and interviewing sessions. Many therapists, in contrast, are convinced that the intensity of their clients’ horrific memories along with the basic similarities of many clients’ accounts strongly suggest that the ritual abuse accounts are true. Drawing from the discipline of religious studies, this study argues that readily accessible religious texts that often are central to our culture may provide inspiration to people who either want to sanctify their deviance or venerate the reputed god of this world (i.e. Satan). Using interviews and diaries from several alleged survivors, this study compares excerpts from their accounts with doctrinal precedents for satanic ritual abuse in deviant interpretations of the Judeo‐Christian tradition. While the article stops short of stating that intergenerational satanic accounts are true, it insists that at least some of them are plausible.¹     

One face of the devil: The satanic ritual abuse moral crusade and the law

The last decade has witnessed the spread across the country of allegations of satanic ritual abuse of children. The allegations are so horrific that a moral crusade comprised largely of psychotherapists, survivors, religious fundamentalists, and law enforcement professionals has risen up in response to them. This paper dissects the claim of the moral crusade that satanic ritual abuse of children is an exigent social problem, analyzes the empirical content of the behavioral science that has grown around this claim, and reveals the symbolic content of the claim. The article concludes with a discussion of the impact this moral crusade is having on the law.     

Surveying Families Accused of Childhood Sexual Abuse: A Comparison of British and New Zealand Results

Two independent surveys from opposite ends of the globe, the UK and New Zealand, completed by families which include a family member accused of sexually abusing a child, have produced remarkably similar results. The majority of accusations were made by well-educated white women about their biological fathers and/or their mothers, based upon memories often recovered within a therapeutic context, many years after the incidents were supposed to have taken place. Accusations included disproportionately high rates of rape, bizarre sexual behaviours and satanic ritual abuse in both surveys. © 1997 by John Wiley & Sons, Ltd.     

Repressed memory lawsuits: Potential verdict predictors

This research examined the relationship between verdict and juror sex, ethnicity, religiosity and authoritarianism, and case type in lawsuits involving repressed memories of childhood sexual abuse. Subjects (N = 251) read excerpts from one of two hypothetical lawsuits (one involving claims of incest or one involving accusations of satanic ritual abuse; SRA), rendered an individual verdict, and responded to demographic questionnaires and measures of religiosity and authoritarianism. It was predicted that jurors who were female, highly religious, high authoritarian, or Mexican-American would be most likely to sympathize with the plaintiff, and that the SRA version would be less successful. Logit analysis yielded a main effect of sex on verdict and an interaction between sex, authoritarianism, and religiosity on verdict, both findings consistent with predictions. Hypotheses predicting main effects of ethnicity on verdict and case type on verdict did not find statistical support.     

Repressed Memory Accusations: Devastated Families and Devastated Patients

The survey of British families reveals that the disputed ‘recovered memory’ accusations are mostly made by adult women who allege that abuse began prior to their eighth birthday. Therapy was involved in the recovery of memories in the vast majority of cases; satanic ritual abuse was remembered in a minority of cases. The accusations are devastating to the accused and other family members. But family members are not the only devastated group. Data from a recent report on patients who received compensation from a crime victims' compensation fund after recovering extensive histories of abuse in therapy reveal that some patients' lives are devastated after ‘memory’ recovery. Their health declines, they lose their jobs, they get divorced, and in some cases they lose custody of their minor children. Although these data do not prove that it was the therapy itself that made the patients worse, they do ring alarm bells about treatment outcomes for some recovered memory patients, and show a pressing need for information on this topic. © 1997 by John Wiley & Sons, Ltd.     

Satanism as a response to abuse: the dynamics and treatment of satanic involvement in male youths.

Male youths from abusive family environments may be particularly vulnerable to recruitment into satanic cults. Families that are abusive, devalue or invalidate the abused child's feelings, blame the child for the family's problems, and view the world in rigidly moralistic terms create environments in which the youths are likely to identify with the aggressor and label themselves as evil. These youths, who may have poor social skills and feelings of anger, low self-esteem, self-blame, depression, powerlessness, and isolation as a result of the abuse, may use satanic involvement as a means of legitimizing their experience and differentiating from a negatively enmeshed and/or abusive family system. In this paper, the etiological factors and treatment approaches of ten hospitalized boys who had voluntarily involved themselves in repeated group satanic activities during their adolescence are described, and two case illustrations are given. Recommendations for understanding and treating such cases are provided.     

Cults: Forensic and therapeutic aspects

Cult crime and ritual abuse are frequent topics on TV talk shows and in print media. In addition, ritual abuse has been cited in child custody disputes and child abuse allegations in day care centers. This article describes forensic and therapeutic aspects of cult involvement for three risk populations: children, teenagers, and adults. Recommendations are given to protect suspect and victim rights and minimize the risk of harm from a negative cult experience.     

Wrestling the Serpent: Gandhi,Amritsar and the British Empire

Throughout the period of the non‐co‐operation movement in India in the early 1920s, Gandhi surprised and sometimes bewildered the British in India with his incessant labelling of the Government as ‘satanic’. It is argued in this paper that Gandhi deliberately employed the word ‘satanic’ with a keen awareness of its power on both his opponents and supporters. He used it to give religious justification to the non‐co‐operation movement. He used it to apportion guilt and spread disaffection with the British Government. He used it to exhort his followers to greater self‐purification, especially against the ‘weaknesses’ of violence and untouchability.     

Madness and Prophecy: Dreams,Texts, and the Power of Rabbinic Interpretation

To the rabbis, dreams were a serious theological challenge. While in the Hebrew Bible dreams could be prophetic and therefore a source of authority, rabbinic authority was based on textual interpretation rather than direct revelation. This article examines one rabbinic strategy for responding to this challenge: the Talmudic dream ritual of Berakhot 55b. Through this ritual the rabbis place the dreamer in the position of a supplicant. Dreaming becomes like an illness or curse rather than a revelation. Instead of telling the dream, the dreamer prays for its healing. This article argues that this ritual itself is a form of interpretation, both of the dreamer’s dream and of the biblical texts about dreaming, in which the biblical idea of revelation through dreams is retained but the dream itself is stripped of any specific prophetic meaning. Through the performative speech of this ritual the dreamer places the dangerous dream under the power of rabbinic authority.

Influences on Vietnamese Men: Examining Traditional Gender Roles,the Refugee Experience,Acculturation, and Racism in the United States

The authors have attempted to increase counselors' understanding of Vietnamese men in the U.S. by discussing masculine gender role socialization influences from Vietnamese culture, including the ritual of nhâu (a ritual of male bonding through binge drinking). The authors also provided a gendered context to the refugee experience, acculturation issues, and experiences of racism in the U.S. Los autores tratan de aumentar el entendimiento de consejeros de los hombres vietnamitas en Estados Unidos. Hacen esto por medio de una discusión de las influencias de la cultura vietnamita sobre la socialización de los roles de genero masculino, incluyendo el ritual de nhâu (un ritual de crear vinculos entre hombres por medio de emborrachamiento). Los autores también proveen un ámbito del genero para la experiencia de los refugiados, la cuestión de la aculturación, y las experiencias de racismo en Estados Unidos.     

Symbolic subject,subjected symbol: Mizuko Kuyo,gender and the social order in Japan

The term mizuko kuyo describes a relatively new (mid‐19th century) Japanese ritual performed by women who have had abortions or have lost infants in childbirth. The ritual, which takes place in Shinto, Buddhist, new‐ and new‐new‐religious settings, involves propitiatory offerings to the bodhisattva Jizo, believed to be the protector both of the pregnancy‐childbirth process, and of fetuses and infants themselves. This study classifies the existing literature on mizuko kuyo according to Robert Wuthnow's (1981) consistency‐coherence typology. Following a re‐examination of English‐language primary source literature based on Caroline Walker Bynum's (1986) gendered structural‐symbolic methodology, it offers a reinterpretation of the ritual process, which suggests that mizuko kuyo rituals do not signal a more egalitarian relationship between the sexes, but rather serve to reinforce traditional Japanese gender roles.     

Bwiti,iboga, trance and healing in Gabon

ABSTRACT

The Bwiti is one out of several religions in Africa and through it, it is believed, that the members can be connected to the world of the ancestors. There is also the ritual of healing in Bwiti. In this ritual, participants are invited to take iboga. They fall into a trance and after this phase, which in principle lasts three days; those who were sick recover the health in many cases. We try to find out in the article, if the change of the state of consciousness like trance can heal. In the end we discover that it is possible. In Bwiti, the change of the paradigm is the most important principle.     

Japanese religion as ritual order

It is argued in this paper that beneath the superficial analysis of Japanese ‘religions’ such as Buddhism, Shinto, Confucianism and the New Religions, there is one dominant ideological complex which, following some Japanese scholars, can conveniently be dubbed ‘The Japanese Religion’ or Nihonkyo. This Japanese religion is a ritual order based on the hierarchical concept of ‘ie’ and its variations such as ‘kigyoushugi‘¹ at the level of the company and ‘katei‘² at the domestic level. This ritual order pervades all major institutions in Japan and the main mechanism for its reproduction is the school system. In analysing the latter a distinction between training and education is adopted, and it is argued that the concept of liberal education, which is based on the concept of the autonomous rational and moral individual, is essentially missing from the Japanese school system which is better described as a system of training. It is suggested further that training can be linked conceptually with ritual: training is a form of ritualized behaviour though with a heavily pragmatic content. It is hoped that the approach to Japanese religion which is argued here will prove more fruitful in the Religious Studies context than one which begins with an explicit or implicit concept of religion centred on beliefs about salvation, the supernatural and life after death.     

The Naked Goddess: Pornography and the Sacred

Abstract

In this article it is argued that contemporary forms of pornography represent an assault upon important sacred traditions which venerated female generative power and saw sexuality as a means of participating in the divine. The pornographic representations of the feminine in Western culture are part of systems of domination which not only support the abuse of women but also the colonization of peoples and the exploitation of nature. A celebration of the sexual cosmologies, which can still be found in cultural performances and ritual acts, is a means of countering this domination. So too is the process of speaking from the vulva; reclaiming the female genitals as a source of intelligent power that both manifest in and signify the creative forces that animate the universe.     

Ritual Participation,Sense of Community,and Social Well-Being: A Study of <Emphasis Type="Italic">Seva</Emphasis> in the Sikh Community

The study examined the impact of frequency of ritual participation on sense of community and social well-being of a minority community in India, the Sikhs. We looked at a unique ritualistic practice of the Sikhs, seva. Rituals are known to contribute toward social solidarity and cohesion as well as physical and mental well-being. In particular for a minority community, rituals help group members establish and maintain strong community networks and a unique group identity. A total of 156 members of the Sikh community (85 males; 71 females) participated in the study. Frequency of ritual participation was positively related with social well-being and sense of community. Furthermore, sense of community was found to mediate the effect of frequency of ritual participation on social well-being. Results are discussed in the light of the importance of studying rituals in minority groups, the frequency of participation in a ritual activity and the importance of addressing social well-being in ritual research.     

Inappropriate Sexuality? Sex Magic,S/M and Wicca (or ‘Whipping Harry Potter's Arse!’)

Abstract

Despite its often fervent claims to radicalism, openness and maturity, Wicca articulates a rather complex attitude towards sexuality. S/M concepts which have influenced the development of Wiccan ritual practice (through such figures as Algernon Swinburne, Aleister Crowley, Gerald Gardner and Alex Sanders) have been largely abstracted into symbolic forms which strongly deny the ‘inappropriate’ sexuality embedded in Wiccan initiation rituals (specifically) and formative ideologies (generally). A brief comparison between Wiccan initiation and the S/M dungeon, for example, suggests a common conceptual ground. But, while a rhetoric of disruptive sexuality is retained in Wicca through the use of scourging, binding, ritual nudity, and the ‘Great Rite’, the emphasis lies in its symbolic value and ‘dangerous sex’ is largely forbidden. Nevertheless, ‘dangerous sex’ remains an issue within Wicca. The overlaps between Wiccan S/M symbolism and rhetoric and the physical spirituality of some S/M practitioners remains unexplored, and issues of power, abuse, and gender are only just beginning to be recognized.     

Respect and the Confucian concept of Li (ritual propriety)

ABSTRACT

This paper specifically deals with the relation between respect and li禮in the Confucian context. Li has both negative and positive sources. On the positive level, ritual propriety enables one to express internal moral and religious feelings, especially respect, reverence and humility. Furthermore, this work investigates into the relevant feelings and acts of respect and ritual propriety, as well as meaningful critiques of ritual, in an attempt to clarify the genuine expression of ritual propriety that helps to actualize human inner moral and religious approaches.     

Lao buddhism,mental health,and contemporary implications

Summary In the absence of mental health workers, the people of Laos effectively support one another through crises and role changes. They accomplish this by employing social institutions and traditions that have been present in their culture from antiquity. Central to these traditional social resources are religious ritual (especially thebaci), community elders, and homecentered religious activities involving the extended family, neighbors, and friends.We in the Western world can learn from Lao Buddhism. As mental health workers have displaced religious leaders, our standards for behavior have moved from what is right toward what is done. Life-change events have increased in our lives, butrites de passage have atrophied. At times of crisis, neighbors, relatives, friends, and clergy often fail to lend support when it is most needed.Religion can and should contribute to the mental health of a people. It cannot accomplish this by larger churches, more elaborate theology, or an isolated clergy. Instead, simple home-centered ritual, conducted by leaders whom participants know and with whom they can identify, should be adapted to the crises and role shifts in our lives today.with current clinical assignment as Director of Acute Inpatient Service and Outpatient Evaluation in the University's Day Hospital. In 1965–67, he served as Deputy Chief, Division of Public Health, Agency for International Development, Laos. He has written a number of articles on anthropology relating to the Meo of Laos and the Chippewa of Minnesota, drug abuse, and other psychosocial, medical, and public health topics.