Relevant bibliographies by topics / Ritual abuse

Academic literature on the topic 'Ritual abuse'

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Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Ritual abuse"

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Esposito, F., F. Damato, A. Pedon, S. Ricci, and L. Petrone. "“MULTIDIMENSIONAL CHILD SEX RINGS”: A SYSTEMATIC REVIEW OF THE LITERATURE." International Journal of Developmental and Educational Psychology. Revista INFAD de Psicología. 3, no. 1 (November 4, 2017): 263. http://dx.doi.org/10.17060/ijodaep.2017.n1.v3.995.

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Abstract.Background: In 1983 Kennet Lanning began his studies dealing with sexual rituals, and in 1985 there calls “Multidimensional Child Sex Rings” identifying features and modes (Lanning, 1992). In his studies Lanning (1992), describes the types of offences related to the dimension of ritual abuse by claiming that there is no clear evidence about some of these crimes. On the basis of those statements Weir and Wheatcroft (1995) list as possible by declaring a false ritual abuse and then of false memories, the suggestion of special interest about the growing psychotherapists induced ritual abuse and who believe in the existence of these crimes.This systematic review of the literature, in the light of subsequent events and subsequent updates of methodology aims to analyze the relationship between “Ritual Abuse” and the false memory that can appear during psychotherapy. Materials and Methods: This study was carried out using the PRISMA guidelines, by conducting a systematic search of the literature on PubMed, Scopus, ISI Web of Science, EBSCO, Google Scholar, and ScienceDirect. The following keywords used were “ritual abuse” “AND” (i.e., Boolean operator) “psychotherapy” combined with “AND” Boolean operator and “false memory”.Results: The initial search identified n = 167 citations. Only one research report met the predefined inclusion criteria and was analysed.Conclusion: In case of false memories in ritual abuse, it is necessary to implement the research activities to avoid that results obtained can be rejected by health professionals or by theories not scientifically. validatedKeywords: ritual abuse, psychotherapy, false memory.Riassunto.Background: Nel 1983 Kennet Lanning inizia i suoi studi occupandosi di abusi sessuali rituali, e nel 1985 lì definisce “Multidimensional Child Sex Rings” identificandone caratteristiche e modalità (Lanning, 1992). Nei suoi studi Lanning (1992), descrive le tipologie di reato connesse alla dimensione dell’abuso rituale sostenendo che non esistono prove certe in merito ad alcuni di questi reati. Sulla base di tali affermazioni Weir and Wheatcroft (1995) elencano come possibili ipotesi di generazione di falsi abusi rituali e quindi di falsi ricordi, la suggestione indotta di psicoterapeuti che coltivano speciali interessi circa gli abusi rituali e che credono nell’esistenza di questi crimini. La presente analisi sistematica della letteratura, alla luce dei successivi accadimenti e di successivi aggiornamenti metodologici ha lo scopo di analizzare la relazione tra “Abuso Rituale” ed il falso ricordo che può manifestarsi durante la psicoterapia. Materiali e Metodi: Tale studio è stato effettuato utilizzando le linee guida per l’utilizzo della metodología PRISMA, effettuando una ricerca sistematica su PubMed, Scopus, ISI Web of Science, EBSCO, Google Scholar e ScienceDirect. Le parole chiave utilizzate per la ricerca sono state “ritual abuse” “AND” (i.e. operatore Boleano) “psychotherapy” “AND” “false memory”.Risultati: Sono stati inizialmente trovati n = 167 records. Un solo articolo ha poi soddisfatto i criteri di inclusione ed è stato analizzati.Conclusioni: Nel caso delle false memorie negli abusi rituali, sembra necessario implementare l’attività di ricerca per evitare che qualsiasi risultato ottenuto possa essere contrastato dai professionisti della salute o da teorie non validate scientificamente.Parole chiave: abuso rituale, psicoterapia, false memorie.
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Salter, Michael. "Malignant trauma and the invisibility of ritual abuse." Attachment: New Directions in Psychotherapy and Relational Psychoanalysis 13, no. 1 (June 17, 2019): 16–30. http://dx.doi.org/10.33212/att.v13n1.2019.16.

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This article draws on psychoanalytic theories of malignant trauma to explain the invisibility of ritual abuse. Ritual abuse refers to the misuse of rituals in the organised sexual abuse of children. Despite expanded recognition of the varieties of child maltreatment, ritual abuse remains largely invisible outside the trauma and dissociation field as a specific form of sexual exploitation. Presenting qualitative data from interview research with ritual abuse survivors and mental health specialists, this article argues that the trauma of ritual abuse and its invisibility are co-constitutive. The perpetration and denial of ritual abuse occur within a relational matrix of perpetrators, victims, and bystanders structured by the presymbolic dread of vulnerability and dependency. The simultaneity of perpetration and disavowal creates the conditions for the malignancy of ritual abuse, including the invisibility of victims and the intergenerational transmission of extreme abuse. The article examines how the provision of care to ritual abuse survivors can become contingent on its erasure, and reflects on the role of therapists and others in interrupting the metastases of malignant trauma and crafting cultural and moral frameworks to transform the dread at the core of ritual abuse.
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Kurz, R. "The cremation of care ritual: Burning of effigies or human sacrifice murder? The importance of differentiating complex trauma from schizophrenia in extreme abuse settings." European Psychiatry 33, S1 (March 2016): S580. http://dx.doi.org/10.1016/j.eurpsy.2016.01.2149.

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IntroductionThis session explores Human Sacrifice killings in extreme abuse cult settings disclosure of which often leads to a misdiagnosis of ‘Schizophrenia’.ObjectivesThe purpose of the paper is to raise awareness and signpost professional development resources regarding extreme abuse ‘Death Cults’ that operate largely with impunity across the world.AimsCase study materials and documentary evidence will be utilised to illustrate criminal practices and the impact on survivors.MethodAccounts of extreme abuse and ritual violence were identified in the context of an adult survivor assessment intervention.ResultsThere are supporters of abuse survivors who bore witness to and believe disclosures of extreme abuse and ritual violence, and ‘False Memory’ adherents who consider Ritual Abuse an unfounded ‘moral panic’. Survivors provide chilling accounts of ritual killings in Scott (2001), Becker, Karriker, Overkamp and Rutz (2008) and Epstein, Schwartz and Schwartz (2011). In the wake of institutional abuse enquiries and the ‘unbelievable’ child abuse perpetrated by celebrities like Jimmy Saville and Ian Watkins, a ‘new reality’ is setting in that child abuse is pervasive and knows no limits. Reports of elaborate rituals with ‘mock’ human sacrifices at the highly secretive annual ‘Bohemian Grove’ summer festival point towards a pervasive interest in the occult in high society.ConclusionMental health professionals have a ‘duty of care’ towards their service users. Unless clear and irrefutable counter-evidence is available it is inappropriate to claim that disclosures of extreme abuse and/or human sacrifice rituals are ‘delusions’ and indicative of Schizophrenia.Disclosure of interestThe author has not supplied his/her declaration of competing interest.
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Young, Walter C. "SADISTIC RITUAL ABUSE." Primary Care: Clinics in Office Practice 20, no. 2 (June 1993): 447–58. http://dx.doi.org/10.1016/s0095-4543(21)00400-0.

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Lloyd, David W. "Ritual Child Abuse." Journal of Child Sexual Abuse 1, no. 3 (January 19, 1993): 1–14. http://dx.doi.org/10.1300/j070v01n03_01.

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Hines, Terence. "On Ritual Abuse." Contemporary Psychology: A Journal of Reviews 39, no. 12 (December 1994): 1125. http://dx.doi.org/10.1037/034299.

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Gallagher, Bernard. "Ritual, and child sexual abuse, but not ritual child sexual abuse." Child Abuse Review 9, no. 5 (2000): 321–27. http://dx.doi.org/10.1002/1099-0852(200009/10)9:5<321::aid-car620>3.0.co;2-d.

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Coleman, Joan. "Ritual, and child sexual abuse, but not ritual child sexual abuse." Child Abuse Review 10, no. 2 (2001): 82–83. http://dx.doi.org/10.1002/car.678.

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Snidle, Heather D., and John Griffiths. "Working with Ritual Abuse." Contact 110, no. 1 (January 1993): 3–9. http://dx.doi.org/10.1080/13520806.1993.11758733.

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Behar, David. "Ritual Abuse of Children." Journal of the American Academy of Child & Adolescent Psychiatry 30, no. 6 (November 1991): 1023. http://dx.doi.org/10.1097/00004583-199111000-00026.

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Dissertations / Theses on the topic "Ritual abuse"

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Lynch, Timothy. "Truly evil empires the panic over ritual child abuse in Australia /." Phd thesis, Australia : Macquarie University, 2006. http://hdl.handle.net/1959.14/38034.

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Thesis (PhD) -- Macquarie University, Division of Society, Culture, Media & Philosophy, Department of Anthropology, 2006.
"December 2005".
Bibliography: leaves 327-357.
Characteristics of ritual abuse discourse -- A plethora of theorists (and of differences between them) -- Defining ritual abuse: differences, disputes and bad faith -- Allegations, investigations and trials -- Abuse accomodation and recovered memories -- Moral panic and witch hunt -- Witch craze -- Outsiders, accusations and obligations -- Accusations of ritual abuse in Australia -- Witches and pedophiles -- Conclusion.
Allegations of "ritual abuse" were first made in North America in the 1970s and early 1980s. It was claimed that an extremely severe form of sexual and physical child abuse was being perpetrated by Satanists or the devotees of comparably unorthodox religions. Perpetrators were often supposed to be invloved in other serious criminal activities. Allegations were subsequently made in Britain, Holland, Australia and New Zealand. The thesis examines the bitter debates that these claims provoked, including the dispute about whether ritual abuse "really happens". -- The thesis also contributes to the debate by providing some anthropological insights into why these strange and incredible claims were made and why they were accepted by certain therapists, officials, journalists and members of the public. It is argued that the panic over ritual abuse was a panic about what anthropologists know as "witchcraft" and the thesis makes this argument through an analysis of the events (mainly discursive events) of the panic. The thesis in particular takes up Jean La Fontaine's argument about the similarities between accusations of ritual abuse and those made against "witches" in early modern Europe and in non-Western societies. The similarities between the kinds of people typically accused of perpetrating ritual abuse and those accused of practising witchcraft are considered, with a special emphasis on those cases where accusations were made by adult "survivors" and where alleged perpetrators were affluent and of relatively high social status. The thesis examines how supposed perpetrators of ritual abuse were denied the social support properly due to them and how accusations--and the persecution that followed--achieved certain political, professional and personal ends for survivors and their supporters. -- The thesis also considers similarities between "crazed" witch hunting and the recent spread of the panic about ritual abuse throughout much of the English-speaking West. The peculiar panic about witch-like figures that occurred in Australia -- especially in NSW--is examined. The thesis shows how, at a time when Australians had become very sceptical about claims of ritual abuse, activists were able to incite and affect the latest of a succession of homophobic panics in Australia.
Mode of access: World Wide Web.
357 leaves ill
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Pack, Sylvia. "New Zealand counsellors talk about ritual abuse: A discourse analysis." Massey University, 2009. http://hdl.handle.net/10179/1098.

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Research indicates that in the last five decades, claims of Satanic ritual abuse (RA), and the numbers of clients receiving counselling for RA, have increased in all Western countries. This has resulted in an increased corpus of related literature overseas, which includes studies in which facticity as well as aetiology, symptomology and treatment are debated. This present study focuses on a New Zealand context, and examines the talk of New Zealand counsellors in relation to their views regarding RA and the counselling of RA clients. Social constructionist and positivist epistemologies were evaluated in terms of their suitability for this research, and the discourse analytic method developed by Potter and Wetherell (1987) chosen as the means by which participants’ talk might be analysed in such a way as to allow the inclusion of multiple constructions and the emergence of the many discourses and conflicting ideas which occur in overseas literature. A broad selection of the literature was first critically analysed to give an understanding of the topic. Nine counsellors gave interviews, eight women and one man, all Pakeha, six of whom were ACC-registered (Accident Compensation Commission, 2009). The participants constructed RA as a physical reality, which was justified by the use of the credible client discourse. A traditional linguistic repertoire furnished a discourse of government backing, which was employed to warrant voice. A moral stake in counselling, named concern for the client, was shown to be present in all arguments. The participants constructed three truths relative to context: a legal truth, the counsellor’s truth, and the client’s truth. Recovered memories were given a dual construction which legitimised correct and incorrect recall. DSM-IV (American Psychiatric Association, 2000) labelling was debated in a discourse of ambivalence. Finally in a discourse of preparedness, the participants constructed the therapeutic skills needed to treat RA clients. The thesis concludes by highlighting the participants’ comments regarding the need for openness and awareness, and specialised literature and training for counsellors treating RA clients.
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Norris, Kelly J. "Cults, ritualistic abuse, and false memories /." View online, 1993. http://repository.eiu.edu/theses/docs/32211998759422.pdf.

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BROWN, Ian, and Ian Brown@health wa gov au. "A CASE STUDY INVESTIGATION OF THE DEVELOPMENT AND TREATMENT OF ALTER PERSONALITIES IN DISSOCIATIVE IDENTITY DISORDER." Edith Cowan University. Community Services, Education And Social Sciences: School Of Psychology, 2006. http://adt.ecu.edu.au/adt-public/adt-ECU2006.0027.html.

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Progress in the study and treatment of Dissociative Identity Disorder (DID) has been hampered by ideological debate regarding its validity. This is particularly the case when patient's suffering from DID also report ritualistic abuse. Part of the difficulty has been that past studies have not established independent checks to assess whether alters are artefacts introduced by therapeutic bias. This study addressed this issue by using independent judges to test the validity of a patient being treated for DID who claimed ritualistic abuse. The judges were 16 clinicians with an average of 21 years experience in their respective disciplines. The study also examined the development and treatment of alter personalities through a detailed examination of case material. The patient had been in continuous therapy with the author and treatment had been conducted using the self psychology model. The study involved three phases.
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Ramkissoonsingh, Ravi Carleton University Dissertation Psychology. "The Effects of abuse type and complainant symptomatology in a simulated sexual abuse trial." Ottawa, 1999.

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Brown, Ian. "A case study investigation of the development and treatment of alter personalities in dissociative identity disorder." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2006. https://ro.ecu.edu.au/theses/53.

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Progress in the study and treatment of Dissociative Identity Disorder (DID) has been hampered by ideological debate regarding its validity. This is particularly the case when patient's suffering from DID also report ritualistic abuse. Part of the difficulty has been that past studies have not established independent checks to assess whether alters are artefacts introduced by therapeutic bias. This study addressed this issue by using independent judges to test the validity of a patient being treated for DID who claimed ritualistic abuse. The judges were 16 clinicians with an average of 21 years experience in their respective disciplines. The study also examined the development and treatment of alter personalities through a detailed examination of case material. The patient had been in continuous therapy with the author and treatment had been conducted using the self psychology model. The study involved three phases.
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Brockman, Pamela Faye 1948. "Multiple personality disorder in conjunction with satanic ritual abuse, an educational training film: A survey of need." Thesis, The University of Arizona, 1992. http://hdl.handle.net/10150/278244.

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The issue of satanic ritual abuse has gained widespread public and professional attention in the past ten years. During therapy, many adult Multiple Personality Disorder (MPD) clients describe memories of Satanic Ritual Abuse (SRA) beginning in childhood. Basically, the only information circulating in the mental health professional community about MPD/SRA issues is derived from workshops and lectures at trainings and professional meetings. The intent of this project was to determine the need for an in-depth educational training film for mental health professionals to assess, diagnose and treat satanic ritual abuse survivors in conjunction with multiple personality disorder. A questionnaire was used to determine whether a video educational training film would be beneficial. The conclusion was reached that an educational training film would be useful in helping mental health professionals. It was also concluded that educational training films in the behavioral sciences is an effective training tool.
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Netswera, Livhuwani Alfred. "Caring for the abused children is the responsibility of the nation a practical theological investigation /." Diss., Pretoria : [s.n.], 2004. http://upetd.up.ac.za/thesis/available/etd-07272005-110417/.

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Childress, Lawrence D., and Andrea D. Clements. "Shifts in Ritual Response to Loss Due to Death: An Assessment of Funeral Service Mourning Trends over Time." Digital Commons @ East Tennessee State University, 2016. https://dc.etsu.edu/etsu-works/7247.

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Introduction: As the predominant social expression of grief, funerals have been purported to be waning in occurrence and/or transitioning to emergent, less conventional ceremonial forms. In this research, trends regarding the cost, nature (type), and prevalence of funeral services were examined relative to an extant data set from two funeral homes of shared ownership in northeast Tennessee. The purpose was to verify or refute purported change(s) in the frequency and/or ceremonial emphasis of funerals in the study area. Methods: Anonymized, archival data from two funeral homes in northeast Tennessee (N = 2,581), spanning five years (2008-2012), were evaluated for trends over time with respect to two outcome variables: (1) the presence/absence of a funeral, and (2) the degree of ceremonial emphasis. Results: A binary logistic regression model was fit to the data with annualized time bins (2008 -2012) as predictors of the dichotomous outcome variable (presence/absence of a funeral). An omnibus test of the fitted model against that of a constant/intercept-only model was not statistically significant, indicating that time alone (irrespective of covariates) did not reliably predict whether there would be a funeral ceremony or not [chi square (4) = 6.558, p = .161]. Ceremonial emphasis was then regressed on annualized time bins using a multinomial logistic model without covariates. Model fitting information indicated a statistically significant difference between the final model (including the predictors) and the intercept-only model, suggesting that –in the absence of covariates –annualized time bins did reliably predict degree of ceremonial emphasis [chi square (8) = 149.570, p < .001], with an apparent trend toward decreased ceremonial emphasis. With the covariates of geographic location and retail spending included in the model, and using dummy coding to compare the probability of each degree of ceremonial emphasis to all other categories of emphasis combined, subsequent binomial logistic regressions indicated that although some modest degree of incremental change is apparent, weaving together strands of statistical significance does not result in a meaningful overall explanation of how (and/or why) that change may be occurring. Conclusion: These results do not support the proposition that funerals are declining in their frequency of occurrence, but they do indicate some incremental alterations in the ceremonial emphasis of ritual response to death, as influenced by the passage of time (demarcated annually), economic impacts (relative to retail spending), and geographic location. This research highlights the need for additional empirical investigation into factors explaining possible shifts in mourning (e.g., funerals) as well asother aspects of loss response.
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Hayward, Karen. "The fear of the Lord as key pastoral guidance, for a healing ministry to survivors of generational ritual abuse / by Karen Hayward." Thesis, North-West University, 2010. http://hdl.handle.net/10394/4405.

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Generational ritual abuse within satanic or fertility (abusive witchcraft) cults is a controversial subject. This study shows that, while not all reported memories may be true, False Memory Syndrome is not an intrinsic scientific reality of generational ritual abuse. Recent publications under the editorial pens of Noblitt and Perskin Noblitt (2008), as well as Sachs and Galton (2008), describe the types of abuse and torture perpetrated in various forms of ritual abuse (including the results of a worldwide survey), together with the psychological, interpersonal and spiritual damage it caused survivors. It also speaks of the legal difficulties of survivors, the motives of perpetrators and the difficulties experienced with disappearing evidence (sometimes deliberately, otherwise because it does not fit the known legal paradigm). Survivors of generational ritual abuse suffer from what can be described under DESNOS (Disorders of Extreme Stress - Not Otherwise Specified), which is supported by research whilst not yet a formal DSM diagnostic category. Prolonged interpersonal trauma, involving multiple events lead to alterations of affect and impulses: in attention or consciousness; in self-perception; in relationships with other; in systems of meaning; as well as somatisation. Most often it results in dissociative disorders of which the most common is DID (Dissociative Identity Disorder) in which a person exhibits two or more distinct identities or personality states which recurrently take control of his or her behaviour. Various other diagnostic-related factors are discussed in this study, together with major paradigms for considering DID. These paradigms include the ego-state theory (referred to briefly), structural dissociation and attachment theory. These models' intervention strategies are also discussed. Models from three Christian psychologists are discussed - those of Joubert, Friesen and Wilder (a community model) - and Hawkins and Hawkins' pastoral model is reviewed as well. "The fear of the Lord" is found to be the reverential awe with which a believer approaches God; linked closely to the love of God; a fear that is advocated over the fear of human enemies or circumstances and which then dispels the latter; an emotion of fear that is experienced when confronted, as sinful human being, with God's presence and attributes such as his holiness; advocated by Jesus and Paul as based upon God's judgment, after which he may cast one into hell - and thus, one is not to fear what man could do unto one, or should not depart from God and continue in wilful sin. Ps. 86 contains a prayer for a united heart that the psalmist may fear God, linked to walking in his truth and praising God for deliverance from the grave. While "the fear of the Lord" is not a healing model in and of itself (various models of intervention can be used in the healing journey as found in the literature study), it guides the stance of the community, the pastoral counsellor (or other helper) as well as the survivors of generational ritual abuse who turn to God. It was found to form a doorway into the covenant relationship (or intimate relationship) with God in Scripture, and it is argued that, as such, it will help to lead survivors away from negative or destructive fear-bonded relationships (in Wilder's terms) into love-bonded relationships with God and others, thus leading to fulfilment of the command 'to love God with all one's heart, soul and strength and others as oneself' (Dt. 6; Mrk. 12:29-31). To this end, it aids the pastoral healing goal of a growing relationship with God and increasing maturity. Using the models of Heitink, Osmer and Hurding, the insights gained in this study are applied to the guidelines and proposed model for pastoral intervention.
Thesis (M.A. (Pastoral)--North-West University, Potchefstroom Campus, 2011.
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Books on the topic "Ritual abuse"

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Marron, Kevin. Ritual Abuse. Toronto: Seal Books, 1988.

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Marron, Kevin. Ritual abuse. Toronto: Seal Books, 1989.

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Hawkins, Diane W. Supporting ritual abuse survivors. 9th ed. Grottoes, VA: Restoration in Christ Ministries, 2001.

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Colin, Ross. Satanic ritual abuse: Principles of treatment. Toronto: University of Toronto Press, 1995.

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Michael, Stausberg, Sundqvist Olof, and Svalastog Anna Lydia, eds. Riter och ritteorier: Religionshistoriska diskussioner och teoretiska ansatser. Nora: Nya Doxa, 2002.

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E, Devine Susan, ed. Out of darkness: Exploring satanism and ritual abuse. New York: Lexington Books, 1992.

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L, Rogers Martha, ed. Satanic ritual abuse: The current state of knowledge. Mirada, Calif: Rosemead School of Psychology, Biola University, 1992.

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Church of England. Board for Social Responsibility. Ritual abuse: An introduction and guidelines for churches. London: General Synod Board for Social Responsibility, 1992.

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Brown, Dee Alexander. Satanic ritual abuse: A handbook for therapists : how to deal effectively with the multiple personalities of ritual abuse survivors. Denver, CO: Blue Moon Press, 1994.

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Beckylane. Where the rivers join: A personal account of healing from ritual abuse. Vancouver: Press Gang Publishers, 1995.

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Book chapters on the topic "Ritual abuse"

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Kent, Cheryl Carey. "Ritual Abuse." In Case Studies in Family Violence, 187–207. Boston, MA: Springer US, 1991. http://dx.doi.org/10.1007/978-1-4757-9582-0_12.

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Sakheim, David K. "Clinical Aspects of Sadistic Ritual Abuse." In Handbook of Dissociation, 569–94. Boston, MA: Springer US, 1996. http://dx.doi.org/10.1007/978-1-4899-0310-5_27.

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Furedi, Frank. "Modern Demonology: Ritual Abuse, Conspiracy and Cover-up." In Moral Crusades in an Age of Mistrust, 66–80. London: Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137338020_6.

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Hughes, David A. "Trauma-based Mind Control." In “Covid-19,” Psychological Operations, and the War for Technocracy, 79–114. Cham: Springer International Publishing, 2024. http://dx.doi.org/10.1007/978-3-031-41850-1_3.

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AbstractIncreasing evidence has come to light of trauma-based mind control exercises performed on children in ritual abuse settings. Those exercises involve torture, near death experiences, and making victims feel responsible for the death of others. The traumatised child is made to feel completely powerless and dependent on the abuser for their survival. Highly disturbingly, similar techniques—involving psychological torture, intentional traumatization, and false rescue—were carried out against the public during “Covid-19.” Psychological torture techniques include the inculcation of chronic stress and the mandatory wearing of face masks (originally deployed against inmates at Guantánamo Bay). The public was traumatised by fear of death from the “virus” and was made to feel responsible for the deaths of others. A trauma bonding was instigated, intended to last decades and to bind an infantilised population in loyalty and obedience to its “omnipotent” masters. Predatory transnational power came to the false rescue in exchange for the surrendering of liberties.
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Jacobs, Janet L. "The Effects of Ritual Healing on Female Victims of Abuse: A Study of Empowerment and Transformation." In Gender and Religion, 127–41. New York: Routledge, 2021. http://dx.doi.org/10.4324/9780429337345-11.

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Roberts, Nicole. "Past Histories and Present Realities: The Paradox of Time and the Ritual of Performance in Mayra Santos Febres’ Fe en disfraz." In Chronotropics, 65–81. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-32111-5_4.

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AbstractIn her short historical novel Fe en disfraz (2009), Mayra Santos Febres uses re/presentations of time to re-invoke historical memory and to illuminate the ways in which black women’s lives were eclipsed from the Puerto Rican landscape. The novel offers a bold examination of the consequences of sexual exploitation and abuse on black women during enslavement, a topic which is under-explored in Puerto Rican and Latin American narrative. The intersection between the past and present that occurs through the unraveling of the narrator Fe’s life story reveals how the historical forces that shaped the lives of enslaved women continue to echo across time for contemporary black women. The treatment of time and the questioning of historical archives in the text both question and disrupt the official accounts of history: for instance, the intermittence of Santos Febres’ reconstructed historiography, which appears as a handful of short vignettes disseminated throughout the text, highlights the ways in which official stories have silenced black women’s lives. Countering this erasure, Santos Febres’ text anchors the black female body, depicting it as a site of cultural inscription and resilience.
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Horelt, Michel-André. "The Power of Ritual Ceremonies in State Apologies: An Empirical Analysis of the Bilateral Polish-Russian Commemoration Ceremony in Katyn in 2010." In On the Uses and Abuses of Political Apologies, 76–95. London: Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137343727_5.

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"8. Ritual Abuse." In More Alike Than Different, 172–89. Toronto: University of Toronto Press, 1997. http://dx.doi.org/10.3138/9781442664845-010.

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Miller, Alison. "Ritual abuse: religious and creed-based abuses." In Healing the Unimaginable, 57–72. Routledge, 2018. http://dx.doi.org/10.4324/9780429475467-5.

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10

Ross, Colin. "Treatment strategies for programming and ritual abuse." In The Abused and the Abuser, 212–22. Routledge, 2019. http://dx.doi.org/10.4324/9781351213981-14.

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Conference papers on the topic "Ritual abuse"

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"TOC Y PATOLOGÍA DUAL. A PROPÓSITO DE UN CASO." In 23° Congreso de la Sociedad Española de Patología Dual (SEPD) 2021. SEPD, 2021. http://dx.doi.org/10.17579/sepd2021p151v.

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Abstract:
HISTORIA DE LA ENFERMEDAD: Varón de 52 años. Antecedentes psiquiátricos de larga data. A los 10 años consultó con psiquiatra privado debido a timidez, tics, aislamiento, dislexia y posteriormente rituales de comprobación. Primera consulta en el año 1996, siendo diagnosticado de TOC y trastorno de la personalidad anancástica. Hace 3 años, coincidiendo con el fallecimiento de la madre, presenta un empeoramiento de la clínica existente, a la que se suma el consumo compulsivo de cocaína (pasaba tres días consumiendo 30 gramos de cocaína al día, y otros 3 días abstinente), motivo por el que es derivado al Hospital de Día de Tóxicos, donde se controla el consumo de forma completa. Historial de consumo de tóxicos: inicio consumo de tabaco y alcohol a los 14 años; y de cannabis y estimulantes a los 23. ESTADO ACTUAL: En octubre del 2018 el paciente tiene TCE importante. Desde entonces los familiares refieren empeoramiento psicopatológico, con mayor descontrol, desorientación y desorganización. Así mismo, describían empeoramiento anímico, incremento de ansiedad y múltiples quejas somáticas (principalmente picores, ganas de orinar y dificultades para tragar), que le hacen acudir al Servicio de Urgencias en numerosas ocasiones. Durante estos meses existe abuso de benzodiacepinas (hasta 20mg de lorazepam) y antihistamínicos (con el fin de aliviar los picores). Se decide ingreso en la Unidad de Hospitalización Psiquiátrica. EVOLUCIÓN: Durante los primeros días el paciente presentaba elevada inquietud interna, verbalizaba múltiples quejas somáticas, presentaba rituales de comprobación, así como tendencia a la acumulación de objetos. Además de esta clínica, a la exploración se objetivaban tic oromandibulares, ecolalia, palilalia, rigidez, escaso braceo, disminución de los reflejos, paratonía, imantación y obediencia automática. Se realizó RM craneal en la que se objetivaron focos contusivos frontobasales y temporales, leucopatía isquémica crónica y atrofia subcortical; impresión diagnóstica: deterioro cognitivo a estudio.
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