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Journal articles on the topic 'Ritual abuse'

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Published: 4 June 2021
Last updated: 31 July 2024

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Shopper, Moisy. "Ritual Abuse of Children." Journal of the American Academy of Child & Adolescent Psychiatry 30, no. 6 (November 1991): 1023–24. http://dx.doi.org/10.1097/00004583-199111000-00027.

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12

Nurcombe, Barry. "Ritual Abuse of Children." Journal of the American Academy of Child & Adolescent Psychiatry 30, no. 6 (November 1991): 1024–25. http://dx.doi.org/10.1097/00004583-199111000-00028.

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13

McFadyen, Alistair, Helga Hanks, and Cath James. "Ritual abuse: A definition." Child Abuse Review 2, no. 1 (March 1993): 35–41. http://dx.doi.org/10.1002/car.2380020107.

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14

Noblitt, James Randall. "Psychometric Measures of Trauma among Psychiatric Patients Reporting Ritual Abuse." Psychological Reports 77, no. 3 (December 1995): 743–47. http://dx.doi.org/10.2466/pr0.1995.77.3.743.

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Increasing reports by psychiatric patients of ritual abuse have provoked a debate about the appropriate interpretation of such allegations. Some authors contend that these claims represent fantasy material, dissimulation, or delusions. Others maintain that patients' descriptions of ritualized trauma may constitute a newly identified psychiatric syndrome. The present investigation compared psychometric measures of trauma, the MMPI-2 PK and PS scales, in a group of patients reporting ritual abuse and another group with no such accounts of ritual abuse. Comparisons were statistically significant with mean PK and PS scores of 86.3 and 85.8, respectively, for the 34 reporting ritual abuse and 58.3 and 58.7 for the 31 not reporting ritual abuse. Further, 91% of the patients alleging ritual abuse had scores on at least one of the two scales within the clinical range, i e., T score ≥65. It was concluded that patients reporting histories of ritual abuse also showed significantly elevated scores on these scales and their scores were higher than those obtained for a sample of patients not reporting ritual abuse.
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15

Bucky, Steven F., and Constance Dalenberg. "The Relationship between Training of Mental Health Professionals and the Reporting of Ritual Abuse and Multiple Personality Disorder Symptomatology." Journal of Psychology and Theology 20, no. 3 (September 1992): 233–38. http://dx.doi.org/10.1177/009164719202000314.

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With only a scant amount of empirical research available, there is little information to guide the clinician in assessing clients who present with a history of MPD or childhood ritual abuse. The authors surveyed 433 mental health professionals in San Diego County, California employing a 50-item questionnaire. Concerns of the investigators included whether (a) large numbers of ritual child abuse allegations are generated by a small number of therapists; (b) reporting of allegations is related to therapist discipline and level of training or licensure; (c) attendance at a MPD or ritual abuse workshop is related to MPD/ritual abuse reporting frequency; and (d) frequency of reporting MPD or ritual abuse reporting is related to workshop attendance or type of license. Results showed no differences across disciplines/licences in frequency of report of MPD diagnosis, ritual abuse patients seen, or the presence of symptom clusters which may be associated with diagnosis of either ritual abuse or MPD. However, the data suggest that a cluster of symptoms considered representative of several linked syndromes may become more tightly tied to a single diagnosis through the mechanism of workshop training.
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16

La Fontaine, J. S. "3. Organized and Ritual Abuse." Medicine, Science and the Law 36, no. 2 (April 1996): 109–17. http://dx.doi.org/10.1177/002580249603600205.

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17

Frude, Neil. "Ritual Abuse: Conceptions and Reality." Clinical Child Psychology and Psychiatry 1, no. 1 (January 1996): 59–77. http://dx.doi.org/10.1177/1359104596011006.

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18

Putnam, Frank W. "The satanic ritual abuse controversy." Child Abuse & Neglect 15, no. 3 (January 1991): 175–79. http://dx.doi.org/10.1016/0145-2134(91)90062-i.

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19

Youngson, Sheila C. "Ritual abuse: Consequences for professionals." Child Abuse Review 2, no. 4 (December 1993): 251–62. http://dx.doi.org/10.1002/car.2380020407.

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20

Zhao, Linsen. "Mock Impoliteness and Co-Construction of Hudui Rituals in Chinese Online Interaction." Chinese Journal of Applied Linguistics 43, no. 1 (March 26, 2020): 45–63. http://dx.doi.org/10.1515/cjal-2020-0004.

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AbstractThis paper examines an under-researched phenomenon of mock impoliteness in Chinese online interaction, namely, the practice of hudui (lit. reciprocal jocular abuse) as a solidarity enhancing device among acquaintances. Drawing on data from Qzone interaction among Chinese university students, this study focuses on ritual features, sequential patterns and interpersonal functions of hudui through the lens of Kádár’s (2013, 2017) interpersonal ritual theory. The results show that hudui is co-constructed by the online participants with the symmetric pattern of mutual abuse, which distinguishes it from previous studies of jocular abuse (i.e., the asymmetric pattern of abuser– recipient). They also reveal that hudui accomplishes various kinds of relational work, including fostering intimacy, enhancing mutual affection-based face and creating amusement.
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21

Goodwin, Megan. "They Couldn’t Get My Soul." Studies in Religion/Sciences Religieuses 47, no. 2 (February 13, 2018): 280–98. http://dx.doi.org/10.1177/0008429817748138.

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During the 1980s and early 1990s, hundreds of women recovered memories of suffering extraordinary and nefarious torments at the hands of loved ones and trusted authority figures—a phenomenon that came to be known as satanic ritual abuse (SRA). In this article, I argue that late twentieth-century satanic ritual abuse discourse helped perpetuate intolerance toward non-Christian religions and foreclose conditions of possibility for benign religious difference in the United States. Psychological diagnoses related to satanic ritual abuse fueled popular anxieties regarding the sexual peril of American minority religions. Perpetuating diagnoses of satanic ritual abuse reinforced popular suspicions that religious minorities are dangerous, particularly when it comes to matters of sexuality.
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22

Richardson, Kate. "Dissecting Disbelief: Possible Reasons for the Denial of the Existence of Ritual Abuse in the United Kingdom." International Journal for Crime, Justice and Social Democracy 4, no. 2 (July 1, 2015): 77–93. http://dx.doi.org/10.5204/ijcjsd.v4i2.228.

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When allegations of ritual abuse first came to light in the UK, they were met primarily with a ‘discourse of disbelief’ that left little room for the possibility accounts could be based in genuine experience. Despite convictions, recent criminological, sociological and psychological literature appears fixed on debunking ritual abuse’s existence through highly debated concepts such as ‘false memory’. This paper proposes three broad ‘reasons’ for the creation and maintenance of disbelief around ritual abuse, highlighting the importance of key cases in shaping press coverage of the issue during the 1980s and 1990s, and the role survivor advocates have played in distancing ritual abuse from established knowledge within both psychology and child protection. I argue that the tangibility of death and abject horror within survivor accounts, as well as the perceived religious motivations of perpetrators, make ritual abuse both experientially and conceptually alien to most members of late-modern societies.
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23

Sidebotham, Peter, and Jane V. Appleton. "Understanding Complex Systems of Abuse: Institutional and Ritual Abuse." Child Abuse Review 21, no. 6 (November 2012): 389–93. http://dx.doi.org/10.1002/car.2253.

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24

Victor, Jeffrey S. "Ritual Abuse and the Moral Crusade against Satanism." Journal of Psychology and Theology 20, no. 3 (September 1992): 248–53. http://dx.doi.org/10.1177/009164719202000317.

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This article addresses the research question: What accounts for widespread belief in allegations of “ritual” child abuse by satanic cults in the absence of any verifiable law enforcement or scientific evidence? The hypothesis is that allegations of ritual abuse are manifestations of the social construction of an imaginary form of deviance which is being promoted by a moral crusade against satanism. Events of a satanic cult ritual abuse scare in England are used to illustrate the collective behavior dynamics. The interpretation suggests that the activism of moral crusaders is a response to belief in frames for attributing meaning to an ambiguous problem, linked to shared concerns for fighting “evil” in society. The conclusion is that controversies surrounding claims about ritual child abuse can be best understood if they are investigated in the social context of the moral crusade against satanism.
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Middleton, Warwick. "Understanding Reports of Satanic Ritual Abuse." Frontiers in the Psychotherapy of Trauma and Dissociation 3, no. 1 (2019): 21–28. http://dx.doi.org/10.46716/ftpd.2019.0022.

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26

Valente, Sharon. "CONTROVERSIES AND CHALLENGES OF RITUAL ABUSE." Journal of Psychosocial Nursing and Mental Health Services 38, no. 11 (November 2000): 8–9. http://dx.doi.org/10.3928/0279-3695-20001101-08.

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27

Gould, Catherine, and Louis Cozolino. "Ritual Abuse, Multiplicity, and Mind-Control." Journal of Psychology and Theology 20, no. 3 (September 1992): 194–96. http://dx.doi.org/10.1177/009164719202000303.

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As a result of the psychologically intolerable nature of their early childhood experiences, victims of ritual abuse frequently develop multiple personality disorder (MPD). Therapists who treat these victims often assume that all MPD stems from a system of spontaneously created defenses against overwhelming trauma. As a result, these therapists tend to focus on treating the post-traumatic stress elements of the disorder and on integrating alter personalities. Recent experience with victims of ritual abuse suggests the presence of “cult-created” multiplicity, in which the cult deliberately creates alter personalities to serve its purposes, often outside of the awareness of the victim's host personality. Each cult-created alter is programmed to serve a particular cult function such as maintaining contact with the cult, reporting information to the cult, self-injuring if cult injunctions are broken, and disrupting the therapeutic process that could lead to the individual breaking free of the cult. A majority of ritual abuse victims in psychotherapy may maintain cult contact unbeknownst to either the host personality or the treating therapist.
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28

Ellis, Bill. "Satanic Ritual Abuse and Legend Ostension." Journal of Psychology and Theology 20, no. 3 (September 1992): 274–77. http://dx.doi.org/10.1177/009164719202000324.

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Folklorists have proposed the term ostension to describe real-life actions that are guided by a pre-existing legend. In its purest form, ostension is the literal acting out of a story in real life. An example might be if a group of child abusers, hearing rumors about Satanic Ritual Abuse (SRA), were to change their modus operandi to include some of the atrocities mentioned, to confuse children and make prosecution difficult. Such a situation is possible, but folklore research suggests that it is far rarer in reality than three other forms of ostension: pseudo-ostension, quasi-ostension, and proto-ostension. In pseudo-ostension, individuals fabricate details of SRA to lead others to believe that satanists are responsible, when the child abuse has a different nature and motivation. In quasi-ostension, over-anxious authorities may overinter-pret evidence to make it coordinate with notions of “classic” SRA, when in fact the situation is less clear-cut. Finally, in proto-ostension, individuals may, for a variety of sincere reasons, claim events of other people as their own personal experiences. Analysts of the SRA controversy should be careful not to commit themselves to extreme positions of belief or disbelief; facts can become narrative and narrative can become fact.
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29

Sarson, Jeanne, and Linda MacDonald. "Ritual Abuse-Torture Within Families/Groups." Journal of Aggression, Maltreatment & Trauma 16, no. 4 (July 4, 2008): 419–38. http://dx.doi.org/10.1080/10926770801926146.

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30

Fontaine, Jean La. "The Controversy over Satanic Ritual Abuse." Self & Society 25, no. 4 (September 1997): 21–23. http://dx.doi.org/10.1080/03060497.1997.11085769.

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31

Bottoms, Bette L., and Suzanne L. Davis. "The Creation of Satanic Ritual Abuse." Journal of Social and Clinical Psychology 16, no. 2 (June 1997): 112–32. http://dx.doi.org/10.1521/jscp.1997.16.2.112.

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32

Gallagher, Bernard. "Ritual abuse: a response to Coleman." Child Abuse Review 10, no. 2 (2001): 83–84. http://dx.doi.org/10.1002/car.679.

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33

McLeod, Kay, and Chris Goddard. "The ritual abuse of children: A critical perspective." Children Australia 30, no. 1 (2005): 27–34. http://dx.doi.org/10.1017/s1035077200010555.

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The first section of this paper explores the ‘discovery’ of organised ritual abuse and reviews the literature with particular attention to the developing knowledge base, the question of credibility, the silencing of debate, and the ongoing research.The second section considers the central research issues. The question of definition is discussed and the adoption of ‘organised ritual abuse’ as a working definition is proposed. The four aspects of organised ritual abuse, which analysis of the literature suggests are its key defining features, are then discussed. Finally, consideration is given to the importance of values in this field of research.
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Miller, Alison. "Therapeutic Neutrality, Ritual Abuse, and Maladaptive Daydreaming." Frontiers in the Psychotherapy of Trauma and Dissociation 3, no. 1 (2019): 4–11. http://dx.doi.org/10.46716/ftpd.2019.0018.

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35

Crichton, M. "Ritual Abuse, Hot Air, and Missed Opportunities." Science 283, no. 5407 (March 5, 1999): 1461–63. http://dx.doi.org/10.1126/science.283.5407.1461.

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36

Ross, Colin. "Treatment strategies for programming and ritual abuse." Journal of Trauma & Dissociation 18, no. 3 (March 20, 2017): 454–64. http://dx.doi.org/10.1080/15299732.2017.1295427.

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37

Schmuttermaier, John. "Cult and Ritual Abuse: Sadism Not Sophism." Contemporary Psychology 46, no. 6 (December 2001): 615–17. http://dx.doi.org/10.1037/002384.

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38

Mcculley, Dale. "Satanic Ritual Abuse: A Question of Memory." Journal of Psychology and Theology 22, no. 3 (September 1994): 167–72. http://dx.doi.org/10.1177/009164719402200301.

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In spite of reports by thousands of adults who describe satanic ritual abuse in their backgrounds, the Special Issue of the Journal of Psychology and Theologyreveals obdurate skepticism regarding their credibility on the part of several contributors. Some of these disbelievers currently are citing experiments demonstrating extreme malleability for human memory as evidence that survivor accounts, especially those involving delayed memory, are fantasies implanted by incompetent clinicians. However, leading memory researchers such as Dr. Bessel van der Kolk of Harvard Medical School maintain that traumatic memories, which typically are engraved in the sensori-motor processes, are not subject to the same kinds of contamination that can affect normal memory. Traumatic amnesia, described in the DSM-III-R as psychogenic amnesia, is a phenomenon which has been known to mental health professionals for more than 100 years. The clinically observed characteristics of traumatic memory formation and retrieval match precisely the patterns of memory recovery exhibited by SRA survivors, and strongly confirm the reality of their cult abuse.
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Pike, Patricia L., and Richard J. Mohline. "Ritual Abuse and Recovery: Survivors’ Personal Accounts." Journal of Psychology and Theology 23, no. 1 (March 1995): 45–55. http://dx.doi.org/10.1177/009164719502300105.

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40

Bottoms, Bette L., Kathleen R. Diviak, and Suzanne L. Davis. "Jurors' reactions to satanic ritual abuse allegations." Child Abuse & Neglect 21, no. 9 (September 1997): 845–59. http://dx.doi.org/10.1016/s0145-2134(97)00046-x.

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41

Dyer, O. "Ritual abuse dismissed as mythical in Britain." BMJ 308, no. 6943 (June 11, 1994): 1527–28. http://dx.doi.org/10.1136/bmj.308.6943.1527a.

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42

Bernet, William, and David K. Chang. "The Differential Diagnosis of Ritual Abuse Allegations." Journal of Forensic Sciences 42, no. 1 (January 1, 1997): 14065J. http://dx.doi.org/10.1520/jfs14065j.

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43

Kurz, R. "From Hampstead to Norwich: Ritual violence or coaching?" European Psychiatry 41, S1 (April 2017): S331. http://dx.doi.org/10.1016/j.eurpsy.2017.02.273.

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IntroductionVideo-recorded disclosures of two siblings emerged describing ritual violence activities in a Hampstead “cult” including human sacrifice murder. The UK court processes judged that the mother “coached” the children to make false allegations. In parallel, Marie Black, Jason Adams and Michael Roger were found guilty of child sexual abuse purely based on historical accounts of five children.ObjectivesThe presentation outlines two cases that illustrate the “unbelievable” nature of organized child abuse and what aspects make court rulings “unsafe”.AimsThe presentation aims to compare the Hampstead where the videos were watched by 4 million individuals world-wide with the little that is known about the “Norwich Three” case due to court reporting restrictions.MethodsMaterials posted on websites, books and videos were reviewed alongside discussions with whistle-blowers, relatives and friends of people involved.ResultsThe disclosures in the Hampstead case were very extreme but similar accounts can be found in books by Sara Scott (UK) and De Camp (US). Those accused of sexual abuse claim that the children have been coached by their mother to make these allegations–the view that the judge adopted. In the Norfolk case, 7 of the 10 defendants were cleared of child sexual abuse allegations but three individuals were found guilty. It remains unclear what the basis was for the conviction as the disclosures could have been classed as the result of “coaching”.ConclusionsAnyone operating in forensic settings should familiarise themselves with the “hall of mirrors” that cases involving child sexual abuse routinely constitute.Disclosure of interestThe author has not supplied his declaration of competing interest.
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Frankfurter, David. "Ritual as Accusation and Atrocity: Satanic Ritual Abuse, Gnostic Libertinism, and Primal Murders." History of Religions 40, no. 4 (May 2001): 352–80. http://dx.doi.org/10.1086/463648.

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45

Wood, James M., Debbie Nathan, Richard Beck, and Keith Hampton. "A Critical Evaluation of the Factual Accuracy and Scholarly Foundations of The Witch-Hunt Narrative." Journal of Interpersonal Violence 32, no. 6 (March 2017): 897–925. http://dx.doi.org/10.1177/0886260516657351.

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We comment on The Witch-Hunt Narrative ( TWHN) by Cheit. As its first hypothesis, TWHN argues that most of the famous ritual child abuse cases of the 1980s and 1990s were not really witch-hunts at all. In response, we criticize the TWHN definition of a witch-hunt as overly narrow and idiosyncratic. Based on the scholarly literature, we propose 10 criteria for identifying a witch-hunt. We rate four well-known ritual child abuse cases with these criteria and show they were classic witch-hunts. As its second hypothesis, TWHN argues that most defendants in child ritual abuse cases were guilty or probably guilty. In response, we point out many instances in which TWHN has omitted or mischaracterized important facts or ignored relevant scientific information running contrary to its hypotheses. We conclude that TWHN is often factually inaccurate and tends to make strong assertions without integrating relevant scholarly and scientific information. Scholars should approach the book with caution.
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46

Salter, Michael. "Malignant trauma and the invisibility of ritual abuse." Attachment: New Directions in Psychotherapy and Relational Psychoanalysis 13, no. 1 (June 17, 2019): 15–30. http://dx.doi.org/10.33212/att.v13n1.2019.15.

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47

Schmuttermaier, John, and Arthur Veno. "Counselors' Beliefs About Ritual Abuse: An Australian Study." Journal of Child Sexual Abuse 8, no. 3 (December 28, 1999): 45–63. http://dx.doi.org/10.1300/j070v08n03_03.

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48

PETERSON, GARY. "Out of Darkness: Exploring Satanism and Ritual Abuse." Journal of the American Academy of Child & Adolescent Psychiatry 32, no. 2 (March 1993): 476–77. http://dx.doi.org/10.1097/00004583-199303000-00044.

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49

Lanning, Kenneth V. "Ritual abuse: A law enforcement view or perspective." Child Abuse & Neglect 15, no. 3 (January 1991): 171–73. http://dx.doi.org/10.1016/0145-2134(91)90061-h.

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50

deYoung, Mary. "Satanic ritual abuse in day care—an update." Child Abuse Review 6, no. 4 (October 1997): 240–41. http://dx.doi.org/10.1002/(sici)1099-0852(199710)6:4<240::aid-car350>3.0.co;2-1.

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