Ritual violence

from Wikipedia, the free encyclopedia

Ritual violence is a form of planned and systematically carried out physical and psychological violence . It is practiced in groups that embed their actions in a belief system or feign a belief system. The traumatization of the victims can result in dissociative identity disorders .

Characteristic of ritual actions are recurring symbolisms and uniform actions, such as those performed during cultic- ritual, satanic - magical rituals. A genuine religious conviction or membership of a sect is not a requirement. Such ritual elements can also be found as stereotypical patterns of action, especially in the field of child pornography .

Numerous reports of cases of ritual violence, mainly in connection with the moral panic surrounding satanic ritual abuse in the USA in the 1980s and 1990s, are attributed to falsified memories , suggestive questioning techniques and sensational media coverage.

definition

In 1996, the social pedagogue Thorsten Becker defined ritual violence as sexual, physical and emotional abuse that is systematically and purposefully carried out in the context of ceremonies or rituals, whereby these can be ideologically motivated or staged for the purpose of deception and intimidation. The symbols, activities or rituals used convey the appearance of religiosity, magic or supernatural meanings. Ritual violence is usually repeated over a long period of time.

As defined by psychologists Noblitt and Perskin, ritual abuse and ritual violence encompass traumatizing procedures that are implemented in a fixed or ceremonial manner. Practices such as actual or simulated killing or mutilation of animals, actual or simulated murder or mutilation of people, the forced ingestion of real or simulated human excrement or of real or simulated human flesh, and forced sexual activities can be used. Humiliating acts associated with intense physical pain can accompany the ritual. Ritual abuse mostly takes place in groups and is occasionally committed by individual perpetrators. Sadism is seen as the motive for the practices .

The supervisor and lecturer Tanja Rode adds that victims of ritual abuse are often forced to engage in abuse themselves and to commit criminal offenses within and outside of the cult. The victims are usually observed or filmed. This forced complicity on the one hand allows the cult to exert pressure through the means of direct blackmail , and on the other hand to generate feelings of guilt in the context of mind control techniques and thereby consolidate the feeling of belonging to a group and at the same time strengthen the assessment of the hopelessness of the situation.

In the final report of the inquiry commission of the 13th German Bundestag "So-called sects and psychogroups", the definition of ritual abuse includes not only forms of sexual and physical abuse, but also psychological attacks on children and young people. Characteristic of “ritual acts” as an expression of a belief system are recurring symbols and uniform acts, such as those performed during cult-ritual, satanic-magical rituals. These ritual elements can also be used in child pornography and serve as recurring framework elements for child sexual abuse . In connection with ritual violence, Becker also refers to the environment of child pornography and emphasizes that the widespread view that ritual violence is limited to satanist groups and " Germano-fascist sects" is not tenable. An ideological origin is therefore not necessarily required.

terminology

According to psychologists Bette L. Bottoms, Phillip R. Shaver, and Gail S. Goodman, the term “ritual” was initially used to refer to “satanic” violence without explicitly mentioning Satan. This has contributed to the blurring of the concept, so that the term "ritual" has become too broad to serve as a useful scientific category. Therefore, anyone who wants to talk about violence perpetrated by a satanic cult should use the term “satanic cult abuse”, and those who are concerned with particularly brutal and bizarre forms of abuse should say so directly; the same applies to cases of compulsive and repeated abuse and abuse in sects and cults. All of these different types of abuse should be conceptually separated from one another.

Becker suggests a differentiation into three categories. He differentiates between “cultic ritual abuse”, in which the abuse is an essential element of an organized belief system and the sexual abuse is instrumentalized as a means to an end; “Pseudo-ritual abuse”, in which the abuse takes place within an organized criminal system or by individual perpetrators, which is not based on an ideological belief system and children are threatened via images of supernatural forces such as ghosts; After all, “psychopathological ritual abuse” is part of a delusional and compulsive system that is linked to strong perversions .

consequences

Several scholars believe that targeted torture can condition and even program people by inducing dissociative identity disorder in early childhood.

The psychotherapist Michaela Huber explains that the experience of ritual violence is a particularly severe trauma if the violence is staged as a “sacred act” and the victims are given the impression that they are “chosen victims”. As a result of the trauma experienced mostly from early childhood, the victims often develop a dissociative identity structure . The division into different personality parts reduces the possibility that those affected will be heard. Repetitive abuse could be interpreted as a conscious act on the part of the perpetrator to train knee-jerk behavior ( conditioning ). In a dissociated state, the victims were largely defenseless to the orders of the perpetrators. According to the results of the survey, some victims were forced to commit acts of violence themselves and thus become perpetrators at the same time. Feelings of guilt that result from this, combined with fear of their own prosecution, can mean that those affected do not react to offers of help.

According to the psychologist Peter Fiedler from the University of Heidelberg , experiences of ritual abuse in childhood are only the cause of dissociative identity disorders in “very rare individual cases”.

Victim protection and therapy

Increasingly used options for victim protection are official information bans, name changes , measures according to the Violence Protection Act . The mostly inadequate verifiability makes interventions under family law and support under the Victims Compensation Act more difficult . Affected people who are still involved in organized ritual violence groups into youth or adulthood often need professional exit support (usually from psychotherapists or social workers).

Psychotherapeutic care is mostly based on psychotraumatological findings (especially in connection with dissociative disorders). In addition to dissociative disorders, a typical, almost regular consequence of ritual violence is the complex post-traumatic stress disorder (K-PTSD). The main comorbid disorders mentioned are depression , eating disorders , obsessive-compulsive disorder, and personality disorders .

Frequencies

Germany

Survey among psychotherapists

In order to obtain information about the frequency of the occurrence of ritual violence, all 3,225 psychotherapists from statutory health insurance physicians were interviewed in three German federal states. Feedback came from 1,523 therapists. Of these, 182 therapists had received descriptions from their patients in connection with acts of ritual violence. A total of 213 cases were named (multiple counts could be excluded for the Ruhr area and Saarland, multiple counts could not be excluded for the 67 reported cases from Rhineland-Palatinate). The ritual sacrifices of animals, sexual abuse, disgust training, desecration of corpses , human sacrifice (mostly newborns), black masses , compulsion to absolute obedience and absolute secrecy were described. Around 95% of the cases were rated as credible by the therapists. In an average of 52% of the cases, there was still contact with the perpetrator during therapy.

A follow-up survey on the situation of ritual violence in Rhineland-Palatinate by R. Kownatzki showed that of the 936 psychotherapists surveyed by statutory health insurance physicians, a total of 136 therapists had already received such patient reports in their professional lives.

Online surveys

There are also three international (non-representative) online surveys (2007) for a) survivors of extreme violence (Extreme Abuse Survey, EAS), b) therapists and other people who have worked professionally with at least one survivor of extreme violence, c) professional helpers who have worked with children as survivors of ritual violence. Around 2000 people in 40 countries were questioned in detail about their own experiences.

Advice from the surveys

According to the surveys, almost half of the cases are local groups of perpetrators, some of which have existed for several generations. A participation of supra-regionally organized satanic or other criminal groups could not be proven. There is also evidence of child pornography commercialization (sexual abuse and torture of children, documented on video). Statements about the behavior of the perpetrator are only possible to a limited extent, as this information can often only be obtained within the framework of trustworthy psychotherapeutic work and is therefore subject to confidentiality. However, those affected are increasingly appearing in public in Internet forums, as well as in their own publications or documentaries.

Methodological difficulties

Critics point out that patient reports may not always be factual. A check against reality is often not possible, since usually no criminal investigation has taken place. Prosecuting ritual violence is associated with considerable difficulties. The reasons for this are the statute of limitations, the child's age of the victims as well as the partial anonymity of the perpetrators and the unfamiliarity of the crime scenes. Nonetheless, the issue of ritual violence is receiving increasing attention in police training centers.

When it comes to satanic violence, Uta Bange, consultant and speaker at Sekten-Info Nordrhein-Westfalen, explains that in the context of psychotherapy for dissociative disorders, the therapeutic setting should be carefully designed. In the case of dissociative disorders, traumatic experiences in childhood can be assumed. Often only memory fragments of the traumatic event are present. If regression-promoting methods were used in therapy, there was a risk of constructing false memories. A distinction between real and false memory is not possible. Bange sees a tendency to construct satanic memories to be based on the fact that Satanism, as a synonym for evil, offers a suitable projection surface for the horrors of real trauma in public and increases the chance of receiving sympathy and help.

United States

Interviewing psychologists

In a study in the early 1990s, psychologists Bette L. Bottoms, Phillip R. Shaver, and Gail S. Goodman asked 2709 clinical psychologists who were members of the American Psychological Association about cases of ritual abuse, which they termed " Cases of Unusual Beliefs and Practices ”, such as those with traits such as Satanism, upside-down pentagrams, and animal sacrifices. The vast majority replied that they did not know of any such case, 24% of the respondents reported at least one treated case of ritual abuse since January 1, 1980. Some psychologists said they knew hundreds of such cases. 93% of the psychologists who handled these abuse cases were certain that their patients' allegations were based on fact. Since the information on ritual abuse that adults (mostly only during therapy) gave statistically significantly differed from those of children or from those about religiously motivated abuse, one must be careful about the truthfulness of these allegations: There are indeed a few proven cases of ritual abuse, but many, probably most of the cases, are false.

Empirical surveys

In an empirical survey published in 1988, sociologist David Finkelhor found 270 cases of sexual abuse in childcare facilities in the United States , of which 36 were documented cases of ritual violence.

In the early 1990s, Gail Goodman and her team investigated 2,292 suspected cases of ritual abuse. In 30% of the cases with child abuse and in 15% of the cases with adult victims, the defendants confessed. Overall, however, "the alleged evidence, especially in the cases where adults allege abuse in childhood, is questionable."

Own case analyzes

The Canadian psychiatrist and satanism expert Colin A. Ross treated several hundred people with memories of satanic ritual abuse until 1995 and found himself faced with the problem of not being able to distinguish whether the reported experiences of violence were based on facts or not.

The extensive satanic network between childcare facilities, health departments and governments reported by the survivors does not exist, but it is possible that a certain percentage of the memories of his patients are entirely or partially true: there is “a complex, heterogeneous and fluctuating combination of facts, fiction and fantasy ”, one should not prematurely exclude or agree with any hypothesis. The reports of alleged victims are characterized by detailed information and extensive knowledge of the specific characteristics of a cult. Just as typical from his point of view are the details on the methodology, how mind control is achieved through dissociation . A similar basic pattern can be seen again and again. The specific information varied from cult to cult and showed great similarities within a certain cult, the concrete details of which could not be found in popular literature and about which there were often no publications.

Psychologist James Noblitt has had patients who have reported being subjected to bizarre mind control techniques that have been associated with experiences of ritual torture and amnesia and have resulted in multiple personality disorders. After initial doubts, he began to believe the reports were true because other therapists told him similar statements from their patients. In a review of Noblitt and Perskin's book, the criminologist Joel Best noticed that they believed the ritual murder legend that Jews in the Middle Ages slaughtered Christian children to be untrue. This claim, which repeatedly triggered the persecution of the Jews, is no less credible than the numerous reports of ritual abuse, which Noblitt and Perskin declared to be correct. He recommended to all interested parties not to take the book at face value, but also to consult skeptical literature.

According to the American specialist in multiple personality disorders Harvey L. Schwarz , in order to intensify the torture with the aim of dividing personalities to the utmost, the tortured would be forced to personally torture other victims to death. He describes the psychological effects of these ritual compulsions after some of his patients were forced to take part in the ritual murders of children and in the dismemberments of the victims: Paradoxically, during the ritual acts of violence, his patients reacted angrily at the victims they had to kill if they didn't die fast enough. They were systematically trained to feel anger against the perpetrators beforehand, in that the perpetrators defined the children to be slaughtered as the enemy and cause of the suffering of the stressed, shocked and guilty child murderers. As a result, the children who were forced to murder had developed alternative personalities who were convinced that the victims deserved death.

Case studies

On July 3, 1992, the district court of Lüneburg sentenced the 43-year-old television technician Michael Dietmar Eschner to six years imprisonment for rape , attempted rape and sexual assault with dangerous and serious bodily harm . The convict was the founder of the German Thelema order of the Argentum Astrum , according to the association's statutes, he was considered the reincarnation of Aleister Crowley in the group . He called himself the "Big Beast 666". The members of his “order” were exposed to the most varied forms of ritual violence (for example meditation with painful postures or punishment with thumb bites, cuts from razor blades, burning cigarettes, etc.).

Ingolf Christiansen, the representative for ideological issues in the Evangelical Lutheran Church of Hanover reports on a case in which a victim of ritual violence was allegedly given a tattoo .

Doubts about occurrence and credibility

United States

Since the 1980s, ritual violence has been the subject of controversial debate in the United States and Canada, particularly in relation to alleged mass child abuse by satanic sects. While some were firmly convinced that satanic abuse was widespread and kills up to 60,000 people every year, the skeptics believe that it was just a " moral panic ", a mass hysteria similar to the belief in witches in the Middle Ages .

In the second half of the 1980s, more and more cases of ritual violence became known in the United States. Skeptics attribute this to the media coverage of Michelle Smith's book and the McMartin trial. Teachers, social workers, therapists and police officers were trained in ritual violence in training seminars and subsequently discovered new cases. The assumption that there is a large network of satanic groups who practice ritual violence against children was supported by a broad coalition of fundamentalist Christians , feminists , doctors, police officers and social workers. Religious worship of Satan was initially assumed as the motive for the alleged crimes, later it was believed to be about mind control and sexual abuse itself. Isolated supporters of the assumption that there was massive satanic abuse linked them to other conspiracy theories against Freemasons or Jesuits and claimed that they would use satanic ritual violence to bring about a " New World Order ".

Above all, the Christian Anticult Movement ("anti-sect movement") took up the allegations in their fight against all new religious movements . The claims of those who believed satanic ritual abuse to be real were sensationalistic and implausible: for example, the Christian journalists Robert and Gretchen Passantino claimed that a teenage girl was impregnated during a satanic ritual and forced to have her child after the premature birth ritually killing and eating one's heart in front of the cult members. Forensic evidence for the often alleged tortures, sacrifices and murders was never found: no corpses , no body fluids , no hair or tissue fibers. The reports of ritual abuse were instead based on suggestive questioning of young children or on confessions of former priests of satanic cults, which they made as part of a conversion before their new Christian community. These reports were found to be inaccurate in several cases. Often adults who had no memory of abuse also underwent recovered -memory therapy , in the course of which they reported having been systematically abused. The treating therapists assumed that their patients had a dissociative identity disorder and had been “programmed” to forget the events. The idea of ​​people being programmed goes back to reports on MKULTRA , a secret mind control research program by the CIA that ran from the 1950s through the 1970s. The post- hypnotic effects that had allegedly been researched in the process also seemed to explain the contradictions in reports from patients who stated that so-called "breeders" had children specifically for the purpose of sacrificing them in Satan rituals without attracting attention in everyday life to be.

Skeptics like the sociologist Richard Ofshe therefore assume that apart from very few individual cases there is no ritual abuse and that there are also no sects that practice this form of violence.

Since 1992, reports of satanic abuse in the US have decreased significantly. Since the mid-1990s, few evangelical writers have believed that they had real backgrounds.

According to the American religious scholar Hugh Urban, the Satanism panic was part of a larger anti-cult paranoia that began with the murders of the Manson Family in 1969 and the mass suicide of the People's Temple in 1978. The panic about alleged satanic cults contributed to the fact that more and more metal bands used satanic imagery in the 1980s. Since the mid-1990s, the belief that satanic abuse is widespread in North America has declined significantly.

Book Michelle Remembers

The discussion was initiated in the USA in 1980 by the book Michelle Remembers by the Canadian Michelle Smith and her psychotherapist and later husband Lawrence Pazder, who had helped her use hypnotherapy to regain repressed memories for years. According to the descriptions of the patient, she was repeatedly abused and tortured by a satanist sect since she was five and had to watch ritual murders . Smith's claims have been publicly challenged since 1990. The class books from her elementary school show no absences on the part of the child for about the time of an 81-day satanic ritual in which she was forced to participate. Although there was no evidence to support the allegations, the book sparked further reports of serious satanic abuse in North America, such as Lauren Stratford's 1988 book Satan's Underground , the content of which was also found to be inauthentic.

Parents' initiative Believe the Children

The American parents' organization “Believe the Children”, founded in 1986, published a comprehensive list of relevant court judgments on the ritual abuse of children. In their foreword, the authors point out that many cases of ritual violence are not prosecuted because of the unbelief of the authorities and because many traumatized children did not stand up to legal proceedings.

McMartin Preschool

One case that met with great public interest was allegations of abuse at McMartin Preschool in Manhattan Beach , California, reported by a mother on August 12, 1983. During this seven-year, longest, and $ 13 million most expensive criminal case in American legal history, 360 children from this preschool were examined by the Childrens Institute International consultancy and diagnosed as victims of satanic abuse rituals. Children at other institutions such as St. Cross Episcopal Church in neighboring Hermosa Beach also raised allegations after being questioned with anatomically correct dolls. More than a hundred educators were then accused of belonging to a satanist sect that ritually engaged in sexual harassment or abuse of children. All accusations were dropped in 1990, the shocking statements made by the children were attributed to falsified memories by the interviewing social workers.

Frans's Day Care Center, Texas

In 2017, a couple who had been innocently detained for more than two decades were released. Frances and Daniel Keller, the day care center "Frans's Day-Care Center" in Austin , Texas had driven was due to the miscarriage of justice a Haftentschädigung $ 3.4 million awarded. In the early 1990s, children reported having been sexually and ritually abused by the Kellers and other people. In at least one case, the victims are said to have been flown to Mexico, where they were raped by soldiers and then flown back to Texas (within the opening hours of the day care center). It was also reported that the children were digging up bodies in a cemetery and nailing their bones together and that they were buried alive with animals. The children were forced to watch pornographic films at gunpoint. You should have watched the Kellers almost drown a baby, then smeared it with blood and sacrificed it to Satan. The Kellers would have killed another infant in front of the children by tearing out its heart. The Kellers were each sentenced to 48 years in prison in November 1992. Both judgments were upheld on appeal on October 26, 1994. Two accused auxiliary police officers were not charged, while a fifth defendant, who first confessed to child sexual abuse but later revoked it, received a 10-year prison sentence. After a medical examiner revised his statements from the first trial, both were released in late 2013.

Patricia Burgus

The case of Patricia Burgus, a young mother who sought help in a Chicago clinic in 1986 because of postpartum depression, caused a stir . In therapy, under the influence of psychotropic drugs and hypnosis , she discovered memories in which she would have been abused as part of a satanic cult, abusing her own children and eating human flesh . As a result, she was falsely diagnosed with dissociative identity disorder (allegedly she had 300 different personalities) and she was admitted to a clinic for three years, as were her two sons, who were diagnosed with the same disorder. After Burgus eventually sued the clinic and its therapist for suggesting these false memories, she was awarded $ 10.6 million in damages in 1997 .

Pizzagate

In the American presidential election campaign in 2016 via knüpften social media widespread fake news about mass sexual child abuse in a Washington pizzeria, in the supposedly well as the presidential candidate of the Democratic Party Hillary Clinton should have been involved ( " Pizza Gate "), to the moral panic of the 1980s on.

Great Britain

An investigation of twenty reported cases of ritual child abuse in the UK in 1995 found that 75% of the allegations were false. This high rate of false information differentiates ritual from non-ritual child abuse, where experience has shown that only a few allegations are unsubstantiated.

Germany

Book Four Years of Hell and Back

In the 1995 dropout report Four Years of Hell and Back . Numerous ceremonial murders of mostly homeless people as well as virgins and newborn babies from the adherents of the satanist association are described, which are said to have been committed by the members of the Satanists. These supposed ritual murders cannot be classified as credible due to internal and external contradictions and implausibility.

State Criminal Police Office of North Rhine-Westphalia

In 1995 the State Criminal Police Office of North Rhine-Westphalia investigated reports of ritual violence at the request of the 17th Enquête Commission “So-called sects and psychogroups” of the German Bundestag , but found no evidence of the existence or scope of the crimes described. Rather, the subject is currently overrated by "sensational [...] media coverage".

Case description by Wolfgang Bauch

In 1999, the then Brandenburg state chairman of the Bund Deutscher Kriminalbeamter Wolfgang Bauch described the case of a schoolgirl who stated that she was repeatedly kidnapped and sexually abused as part of satanic rituals. A police observation did not reveal any abnormalities, even during the period in which the student claimed to have been abducted again. Thereupon the investigation was stopped.

Survey of psychotherapists in Rhineland-Palatinate by the Mainz trauma institute

In 2007 the Trauma Institute Mainz (headed by Dr. Brigitte Bosse) published a study in which more than 1000 resident therapists were asked about their experiences with ritual violence. 5% of the respondents reported on sometimes appalling criminal activities in this sector, including 23 homicides, 16 of them between 1992 and 2007, which, however, could not be proven by the investigating authorities in any case. All results of the study are based exclusively on reports from the therapists concerned, who in turn report what those who have been treated have said. The study does not reveal the criteria by which these reports were classified as credible.

literature

German-language specialist literature

  • SIE - solidarity, intervention, engagement for women and girls affected by violence e. V. (Ed.): Ritual violence. From knowing to acting. (Documentation of the conference on November 6, 2009 in Trier). Pabst Science Publishers, Lengerich 2011, ISBN 978-3-89967-671-6 . (Conference report by Matthias Neff online at: ezw-berlin.de PDF; 1.5 MB ).
  • Claudia Fliß, Claudia Igney (ed.): Handbook of ritual violence. Recognition - help for those affected - interdisciplinary cooperation. Pabst, Lengerich et al. 2010, ISBN 978-3-89967-644-0 .
  • Claudia Fliß, Riki Prins, Sylvia Schramm: Liberation of the Self. Therapy concepts for getting out of organized ritual violence. Asanger, Kröning 2018, ISBN 978-3-89334-625-7 .
  • Onno van der Hart, Ellert RS Nijenhuis, Kathy Steele: The persecuted self. Structural dissociation and the treatment of chronic trauma. Junfermann, Paderborn 2008, ISBN 978-3-87387-671-2 .
  • Petra Hasselmann: "Ritual violence" and dissociative identity disorder. A multi-method study of expectations of actors in the help system . Pabst Science Publishers, Lengerich 2017, ISBN 3-958-53288-8 .
  • Ina Schmied-Knittel: Satanism and ritual abuse. A knowledge-sociological discourse analysis (= crossing boundaries. Contributions to scientific research into extraordinary experiences and phenomena. Volume 7). Ergon-Verlag, Würzburg 2008, ISBN 978-3-89913-670-8 (also: Freiburg (Breisgau), university, dissertation, 2008).
  • Thorsten Becker: Ritual abuse of children in Germany. Question or statement? In: Child, Youth, Society. KJuG. Journal for child and youth protection. 41st year, issue 4, November 1996, ISSN  0939-4354 , pp. 121-122. (online, pdf; 144.31 kB)

English-language specialist literature

  • Pamela S. Hudson: Ritual Child Abuse. Discovery, Diagnosis and Treatment. R & E Publishers, Sarasota CA 1991, ISBN 0-88247-867-2 .
  • James R. Lewis: Satanic Ritual Abuse. In: derselbe and Inga Tøllefsen (eds.): The Oxford Handbook of New Religious Movements , Vol. 2, Oxford University Press, Oxford 2016, ISBN 9-780-19061152-1, pp. 210-221
  • Chrystine Oksana: Safe Passage to Healing. A Guide for Survivors of Ritual Abuse. iUniverse, Lincoln NE 2001, ISBN 0-595-20100-8 .
  • James Randall Noblitt, Pamela Sue Perskin: Cult and Ritual Abuse. Its History, Anthropology, and Recent Discovery in Contemporary America. Revised Edition. Praeger Publishers, Westport CT et al. 2000, ISBN 0-275-96665-8 .
  • Mary de Young: The Day Care Ritual Abuse Moral Panic. McFarland and Company, Jefferson NC et al. 2004, ISBN 0-7864-1830-3 .

Web links

Individual evidence

  1. ↑ a b c Thorsten Becker: Ritual abuse of children in Germany - question or statement? (PDF; 148 kB) In: KJuG - Kind Jugend Gesellschaft - magazine for youth protection. 41st year, issue 4, November 1996, p. 121 f.
  2. ↑ Thorsten Becker: Organized and ritual violence. In: Claudia Fliß, Claudia Igney (Ed.): Handbook Trauma and Dissociation . Pabst, Lengerich 2008, ISBN 978-3-89967-475-0 , pp. 25-26.
  3. ↑ James Randall Noblitt, Pamela Sue Perskin (Ed.): Cult and Ritual Abuse: Its History, Anthropology, and Recent Discovery in Contemporary America - Revised Edition. Praeger, Westport, Connecticut 2000, ISBN 0-275-96664-X , pp. 239 f.
  4. ↑ Tanja Rode: Balancing act counseling work with those affected. In: Claudia Fliß, Claudia Igney (ed.): Handbook of ritual violence . Pabst, Lengerich 2010, ISBN 978-3-89967-644-0 , p. 318 f.
  5. ↑ Final report of the Enquête Commission “So-called sects and psychogroups”. (PDF; 6.5 MB) In: Documentation and information system for parliamentary processes. June 9, 1998, accessed August 7, 2013 (pp. 94–95).
  6. ↑ Bette L. Bottoms, Phillip R. Shaver, Gail S. Goodman: An analysis of ritualistic and religion-related child abuse allegations. In: Law and Human Behavior. 20/1 (1996), p. 31 ( online (PDF; 1 MB), accessed on August 15, 2013)
  7. ↑ Ellen P. Lacter: Torture-based mind control: psychological mechanisms and psychotherapeutic approaches to overcoming mind control . In: Ritual Abuse and Mind Control . Routledge, 2018, ISBN 978-0-429-47970-0 , pp. 57-141 .
  8. ^ Allison Miller: Healing the Uniamginable. Treating Ritual Abuse and Mind Control. ROUTLEDGE, 2019, ISBN 0-367-10717-1 ( worldcat.org [accessed July 25, 2020]).
  9. ↑ James Randall Noblitt: "Cult and ritual abuse. Narratives, evidence, and healing approaches" . 2014 ( worldcat.org [accessed July 25, 2020]).
  10. ↑ Michaela Huber: Sects, destructive cults and ritual abuse. In: Multiple personalities: Mental fragmentation after violence. Junfermann Verlag, Paderborn 2010, ISBN 978-3-87387-645-3 , pp. 75-94. ( limited preview in Google Book search)
  11. ↑ Peter Fiedler: Dissociative disorders and conversion. Trauma and trauma care . 2nd Edition. Beltz, Weinheim 2001, p. 345.
  12. ↑ Claudia Fliß: Specific psychological consequences. In: Claudia Fliß, Claudia Igney (ed.): Handbook of ritual violence . Pabst, Lengerich 2010, ISBN 978-3-89967-644-0 , pp. 226-260.
  13. ↑ Claudia Fliß: Borderline, Schizophrenia and DIS. Delimitation and overlap of the different survival concepts. ( Memento from December 22, 2015 in the Internet Archive ) (PDF; 185 kB) Lecture, Abensberg 2005.
  14. ↑ Claudia Igney In: Claudia Fliß, Claudia Igney (ed.): Handbook of ritual violence . Pabst, Lengerich 2010, pp. 69-71.
  15. ↑ Data collection on the situation of ritual violence in Rhineland-Palatinate - extended replication of the study by the working group “Ritual violence in NRW” 2005.
  16. ↑ Claudia Igney In: Claudia Fliß, Claudia Igney (ed.): Handbook of ritual violence . Pabst, Lengerich 2010, pp. 71–82 (documentation of a selection of the results); as well as (Documentation of all questionnaires and results as PDF files C. Rutz, B. Overkamp, ​​W. Karriker, Th. Becker: Extreme Abuse Survey. In: extreme-abuse-survey.net. January 1, 2007, accessed on 19. February 2015 .
  17. ^ Adolf Gallwitz , Manfred Paulus: Pedocriminality worldwide . Verlag Deutsche Polizeiliteratur, Hilden 2009, ISBN 978-3-8011-0598-3 .
  18. ↑ Uta Bange: Ritual Abuse in Satanism. on the website sekten-info-nrw.de, accessed on March 29, 2013;
  19. ↑ Hans Ulrich Gresch: Hypnosis Mind Control Manipulation: Mind control through split personality. Elitar Verlag, Düsseldorf 2010, ISBN 978-9988-1-2752-7 , p. 278.
  20. ↑ Bette L. Bottoms, Phillip R. Shaver, Gail S. Goodman: An analysis of ritualistic and religion-related child abuse allegations. In: Law and Human Behavior. 20/1 (1996), p. 31 ( online (PDF; 1 MB), accessed on August 15, 2013)
  21. ^ David Finkelhor: Executive Summary - Sexual Abuse in Day Care: A National Study. University of New Hampshire, Durham 1988.
  22. ↑ a b D. Brown et al .: Memory, Trauma Treatment and the Law. WW Norton & Company, New York / London 1998, p. 62.
  23. ↑ Colin A. Ross: Satanic Ritual Abuse. Principles of Treatment. University of Toronto Press, Toronto 1995, p. 99.
  24. ↑ Colin A. Ross: Satanic Ritual Abuse. Principles of Treatment. University of Toronto Press, Toronto 1995, pp. 116-118.
  25. ↑ James Randall Noblitt (ed.); Pamela Sue Perskin: Cult and Ritual Abuse: Its History, Anthropology, and Recent Discovery in Contemporary America Degreeslrevised Edition. Verlag Praeger Frederick, Westport, Connecticut / London 2000, pp. Xxiii.
  26. ↑ Joel Best: Book Review: Cult and Ritual Abuse: Its History, Anthropology, and Recent Discovery in Contemporary America . In: Criminal Justice Review , 21 (1996), issue 1, p. 103 ff.
  27. ^ Harvey L. Schwarz, Dialogues with Forgotten Voices: Relational Perspectives on Child Abuse. Trauma and Treatment of Dissociative Disorders. Basic Books, New York 2000, p. 300.
  28. ↑ Andreas Huettl, Peter-Robert König : Satan - disciples, hunters and justice. Kreuzfeuer Verlag, Augsburg 2006, ISBN 3-937611-01-0 , p. 46 f.
  29. ^ Ritual violence in child trafficking rings and destructive cults. Announcement of the Bundestag
  30. ↑ Ingolf Christiansen: Ritual violence - opportunities and limits of pastoral help. Agent for questions of worldview in the Ev.-luth. Regional Church of Hanover p. 10, accessed on July 19, 2020 .
  31. ↑ Jason Lee: Satanic Ritual Abuse. In: Peter Knight (Ed.): Conspiracy Theories in American History. To Encyclopedia . Volume 2, ABC Clio, Santa Barbara / Denver / London 2003, pp. 642 f .; Mary De Young: The Day Care Ritual Abuse Moral Panic . McFarland, Jefferson, NC 2004.
  32. ↑ James R Lewis: Satanism and Ritual Abuse. In: the same (ed.): The Oxford Handbook of New Religious Movements . Oxford University Press, Oxford 2004, p. 235.
  33. ^ David Frankfurter: The Satanic Ritual Abuse Panic as Religious-Studies-Data . In: Numen 50, No. 1 (2003), pp. 108-117, here p. 111.
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  51. ↑ Satanism case in the USA: Educators receive 3.4 million dollars for miscarriage of justice . Der Spiegelspiegel.de , August 24, 2017, accessed on July 28, 2020.
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