Satanic ritual abuse/Bibliography

Please sort and annotate in a user-friendly manner. For formatting, consider using automated reference wikification.

Please examine history of this section.

Books

Brown, D. (1994). Satanic ritual abuse: A therapist’s handbook. Denver, CO: Blue Moon Press.

Johnston, J. (1989). The Edge of Evil: The Rise of Satanism in North America. Dallas, TX: Word Pub, 276. 

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.

Lockwood, C. (1993) Other altars: Roots and Realities of Cultic and Satanic Ritual Abuse and Multiple Personality Disorder. Minneapolis, MN: Compcare Publishers.

Ryder, D. (1992). Breaking the Circle of Satanic Ritual Abuse: Recognizing and Recovering from the Hidden Trauma. Minneapolis, MN: CompCare Publishers, 265 isbn =0896382583. 

Nathan, D. & M. Snedeker. (1995) Satan's silence: ritual abuse and the making of a modern American witch hunt. Basic Books. "the authors show how children's testimony was led; nevertheless, civil libertarians shied away from challenging such cases: "demonization of child sexual abuse as society's ultimate evil has rendered it so holy as to be virtually immune to reasoned analysis." The authors believe that real sexual abuse, especially incest, is underreported, and recommend that investigators be better trained as well as granted only limited immunity from malpractice. More broadly, they see a need to educate children in such a way that they develop psychological and sexual integrity." Publishers' Weekly.

Sinason (1994). Treating Survivors of Satanist Abuse. Routledge, 320. ISBN 0-415-10543-9. 

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.

Secondary sources (Peer-reviewed reviews)

• Bernet W, Chang DK. (1997) The differential diagnosis of ritual abuse allegations. J Forensic Sci 42:32-8 PMID 8988572 ("This paper clarifies the behaviors that represent or may be mistaken for ritual abuse: Cult-based ritual abuse, pseudoritualistic abuse, activities by organized satanic groups, 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. .")

• Spanos NP, Burgess CA, Burgess MF.Past-life identities, UFO abductions, and satanic ritual abuse: the social construction of memories. Int J Clin Exp Hypn 1994 Oct;42(4):433-46. PMID 7960296 ("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.")

• Young WC (1993) Sadistic ritual abuse. An overview in detection and management. Prim Care 20:447-58. PMID 8356163 ("Sadistic ritual abuse, including satanic cult abuse, is emerging as a syndrome among people with severe dissociative disorders, including multiple personality disorder. ...")

Articles

Goodyear-Smith FA et al. Parents and other relatives accused of sexual abuse on the basis of recovered memories: a New Zealand family survey. N Z Med J. 1998 Jun 26;111(1068):225-8. PMID 9695750 ( To survey New Zealand families where an alleged perpetrator and/or other family member denies an accusation involving the childhood molestation of one family member by another, based on a memory recovered in adulthood...Many accusations involved events of low base-rate probability including satanic ritual abuse. ... The data suggest that it is unlikely that many, if not most, of the memories of child sexual abuse recovered in adulthood are a true reflection of history)

Goodman GS et al. Children's religious knowledge: implications for understanding satanic ritual abuse allegations. Child Abuse Negl 1997 Nov;21(11):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")

Bottoms BL et al. (1997) “Jurors’ reactions to satanic ritual abuse allegations.” Child Abuse and Neglect 21(9):845-59.("... highly bizarre details may be discounted by jurors (particularly less religious jurors), but that jurors may set aside their skepticism of satanic ritual details and make judgments about child sexual abuse cases based on their perceptions of the credibility of nonsatanic allegations of harm.")

Bucky, Steven F.; Dalenberg, Constance; The relationship between training of mental health professionals and the reporting of ritual abuse and multiple personality disorder symptomatology. Journal of Psychology & Theology, Vol 20(3), Fal 1992. Special issue: Satanic ritual abuse: The current state of knowledge. pp. 233-238.

Fraser, G. A. (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

Gelb, Jerome L. “Multiple personality disorder and satanic ritual abuse,” Australian and New Zealand Journal of Psychiatry, 27(4) 1993 pp. 701-8

Gould, Catherine. (1992) “Ritual abuse, multiplicity, and mind-control.” Special Issue: Satanic ritual abuse: The current state of knowledge. Journal of Psychology and Theology 20(3):194-6

Gould, C. (1995). Denying ritual abuse of children. Journal of Psychohistory, 22(3), 329-339. [1] "The evidence is rapidly accumulating that the problem of ritual abuse is considerable in scope and extremely grave in its consequences Among 2,709 members of the American Psychological Association who responded to a poll, 2,292 cases of ritual abuse were reported (Bottoms, Shaver, & Goodman, 1993). In 1992 alone, Childhelp USA logged 1,741 calls pertaining to ritual abuse, Monarch Resources of Los Angeles logged approximately 5,000, Real Active Survivors tallied nearly 3,600, Justus Unlimited of Colorado received almost 7,000, and Looking Up of Maine handled around 6,000. Even allowing for some of these calls to have been made by people who assist survivors but are not themselves survivors, and for some survivors to have called more that one helpline or made multiple calls to the same helpline, these numbers suggest that at a minimum there must be tens of thousands of survivors of ritual abuse in the United States."

Jonker, Fred. “Reaction to Benjamin Rossen’s investigation of satanic ritual abuse in Oude Pekela,” Special Issue: “Satanic ritual abuse: The current state of knowledge.” Psychology and Theology 20(3) 1992 pp. 260-2

Kam, Katherine. “Ritual killings have satanic overtones,” Christianity Today Vol. 32 1988 pp. 52-4

Kent, Stephen. (1993). “Deviant Scripturalism and Ritual Satanic Abuse. II: Possible Masonic, Mormon, Magick, and Pagan influences”. Religion 23(4):355-367

Kent, Stephen. (1993). “Deviant Scripturalism and Ritual Satanic Abuse Part One: Possible Judeo-Christian Influences”. Religion 23(23):229-241.

Lanning, K.V. 1992 FBI Report Satanic Ritual Abuse Supervisory Special Agent Behavioral Science Unit National Center for the Analysis of Violent Crime. quotes - "This report documents FBI investigations into allegations of satanic ritual abuse, and essentially describes the consistent lack of evidence supporting these allegations. Extracts from conclusions: "There are many possible alternative answers to the question of why victims are alleging things that don't seem to be true. The first step in finding those answers is to admit the possibility that some of what the victims describe may not have happened. ... Some of what the victims allege may be true and accurate, some may be misperceived or distorted, some may be screened or symbolic, and some may be "contaminated" or false. ...The amount of "ritual" child abuse going on in this country depends on how you define the term. One documented example of what I might call "ritual" child abuse was the horror chronicled in the book A Death in White Bear Lake (Siegal, 1990.) The abuse in this case, however, had little to do with anyone's spiritual belief system. There are many children in the United States who, starting early in their lives, are severely psychologically, physically, and sexually traumatized by angry, sadistic parents or other adults. Such abuse, however, is not perpetrated only or primarily by satanists. ...Until hard evidence is obtained and corroborated, the public should not be frightened into believing that babies are being bred and eaten, that 50,000 missing children are being murdered in human sacrifices, or that satanists are taking over America's day care centers or institutions. No one can prove with absolute certainty that such activity has not occurred. The burden of proof, however, as it would be in a criminal prosecution, is on those who claim that it has occurred."

Leavitt, Frank, Labott, Susan M.”The role of media and hospital exposure on Rorschach response patterns by patients reporting satanic ritual abuse.” American Journal of Forensic Psychology, Vol 18(2),2000. pp. 35-55.

Leavitt F, & Labott, S. M.(1998). Revision of the Word Association Test for assessing associations of patients reporting Satanic ritual abuse in childhood. Journal of Clinical Psychology, 54(7), 933-943.

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. http://eric.ed.gov/ERICWebPortal/custom/portlets/recordDetails/detailmini.jsp?_nfpb=true&_&ERICExtSearch_SearchValue_0=EJ483422&ERICExtSearch_SearchType_0=no&accno=EJ483422

Leavitt F (1994) Clinical correlates of alleged satanic abuse and less controversial sexual molestation. Child Abuse Negl 18(4):387-92. PMID 8187024 ("Patients alleging satanic ritual abuse reported higher levels of dissociation, in the range often exhibited by patients with multiple personality disorders.")

McCulley, Dale. “Satanic ritual abuse: A question of memory,” Psychology and Theology . 22(3) 1994, pp. 167-72

McCully, Robert S. “The laugh of satan: A study of a familial murderer.” Personality Assessment 42(1) 1978 pp. 81-91

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

McShane, Claudette. “Satanic sexual abuse: A paradigm” Affilia J Women and Social Work 8(2) 1993

Mulhern S (1994) Satanism, ritual abuse, and multiple personality disorder: a sociohistorical perspective.Int J Clin Exp Hypn 1994 Oct;42(4):265-88. PMID 7960286 ("During the past decade in North America, a growing number of mental health professionals have reported that between 25% and 50% of their patients in treatment for multiple personality disorder (MPD) have recovered early childhood traumatic memories of ritual torture, incestuous rape, sexual debauchery, sacrificial murder, infanticide, and cannibalism perpetrated by members of clandestine satanic cults. Although hundreds of local and federal police investigations have failed to corroborate patients' therapeutically constructed accounts, because the satanic etiology of MPD is logically coherent with the neodissociative, traumatic theory of psychopathology, conspiracy theory has emerged as the nucleus of a consistent pattern of contemporary clinical interpretation. Resolutely logical and thoroughly operational, ultrascientific psychodemonology remains paradoxically oblivious to its own irrational premises. When the hermetic logic of conspiracy theory is stripped away by historical and socio/psychological analysis, however, the hypothetical perpetrators of satanic ritual abuse simply disappear, leaving in their wake the very real human suffering of all those who have been caught up in the social delusion.")

Neswald, D., Gould, C., & Graham-Costain, V. (1991). “Common programs observed in survivors of Satanic ritual abuse.” The California Therapist, 3 (5), 47 50. http://www.geocities.com/kidhistory/sracp.htm

Rockwell, R.B. (1994). One psychiatrists view of Satanic ritual abuse. The Journal of Psychohistory, 21(4), 443-460.

Rogers, Martha L. “The Oude Pekela incident: A case study of alleged SRA from the Netherlands.” Psychology and Theology, 20(3) 1992 pp. 257-59

Van Benschoten, Susan C. (1990). “Multiple Personality Disorder and Satanic Ritual Abuse: the Issue Of Credibility” Dissociation Vol. III, No. 1 http://www.empty-memories.nl/dis_90/vanbenschoten_sra.pdf

Removed from article

Goodwin, G. (1991). "Sadistic abuse: definition, recognition, and treatment." Dissociation 6 (2/3): 181-187. http://www.empty-memories.nl/dis_9293/Goodwin_sadisticabuse.pdf