Difference between revisions 122844928 and 122844931 on dewiki

{{Satanism}}
'''Satanic ritual abuse''' (or '''SRA''') is alleged to be the work of a network of [[Satanism|Satanists]] who engage in [[brainwashing]] and [[abuse]] of victims, especially [[child abuse|children]], throughout the world.

(contracted; show full) on the prevalence of satanic ritual abuse. In 1992, Childhelp USA logged 1,741 calls pertaining to ritual abuse. Monarch Resources of Los Angeles logged approximately 5,000, Real Active Survivors tallied nearly 3,600, Justus Unlimited of Colorado received almost 7,000, and Looking Up of Maine handled around 6,000. <ref> Gould, C. (1995). "Denying Ritual Abuse of Children." Journal of Psychohistory 22(3): 328 – 39 at http://www.geocities.com/kidhistory/denyra.htm</ref>.

==Historical 
origins==
The belief that certain people worship evil principles or entities, and use [[Magic and religion|magic powers]] against others, commonly known as [[witchcraft]], is probably as old as [[humanity]] and can today still be found in many cultures, from the most technologically advanced to the most primitive.<ref>[http://www.abc.net.au/foreign/content/2004/s1117012.htm] – article on [[Papua New Guinea]] witchcraft superstition by Shane McLeod</ref> For example the early Christian writer [[Epiphanius of Salamis]] in the fourth century AD accused the [[Gnosticism|Gnostic]] sect of the [[Borborites]] of [[abortion]] and consuming the fetuses.⏎
⏎
context==

The phrase “satanic ritual abuse” first arose in the mid-1980s to describe the disturbing disclosures of some children in child protection cases, and some adults in [[psychotherapy]]. The early 1980s saw an exponential increase in child protection investigations in [[America]], [[Britain]] and other developed countries, driven by the implementation of [[mandatory reporting]] laws and increased public awareness of [[child abuse]]. In a small number of investigations, children began speaking about organised and ritualistic forms of [[sexual abuse]] by parents and carers <ref>see Kagy, L. (1986). "Ritualised Abuse of Children." ReCap: From the Child Assault Prevention Project (Winter), Hechler, D. (1988). The Battle and the Backlash: The Child Sexual Abuse War. Lexington, Massachusetts; Toronto, Lexington Books, Cozolino, L. J. (1989). "The Ritual Abuse of Children: Implications for Clinical Research." The Journal of Sex Research 26(1): 131 - 8.</ref>. Adults in psychotherapy were also speaking about similar experiences in childhood <ref> Van Benschoten, S. C. (1990). "Multiple Personality Disorder and Satanic Ritual Abuse: The Issue of Credibility." Dissociation 3(1): 22 – 30, Ireland, S. J. and M. J. Ireland (1994). "A Case History of Family and Cult Abuse." The Journal of Psychohistory 21(4): 417-26, Corwin, D. L. (2002). "An Interview with Roland Summit." in J. R. Conte (Ed.) Critical Issues in Child Sexual Abuse: Historical, Legal and Psychological Perspectives. Thousand Oaks; London; New Delhi, Sage Publications: 1 - 26.</ref> These disclosures included descriptions of sexual abuse in the context of Satanic cults, rituals and the use of Satanic iconography, garnering the label “satanic ritual abuse” in the media and amongst treating professionals.

Early criminal trials in [[America]] and [[Britain]] involving allegations of organised and ritualistic abuse were characterised by acquitals, hung juries, and successful appeals. The failure of these high-profile cases generated worldwide media attention, and came to play a central feature in the growing controversies over child abuse, memory and the law <ref> Brown, D., A. W. Scheflin and D. C. Hammond (1998). "The Contours of the False Memory Debate." in D. Brown, A. W. Scheflin and D. C. Hammond (Ed.) Memory, Trauma Treatment and the Law. New York; London, W. W. Norton and Company: 21-65., Kitzinger, J. (2004). Framing Abuse: Media Influence and Pubic Understanding of Sexual Violence Against Children. London; Ann Arbor, MI, Pluto Press.</ref> Public anxiety that an innocent adult could be subject to prosecution for sexual abuse on the basis of a child’s whim or confabulation was inflamed by the bizarre nature of children’s allegations in ritual abuse cases. Some community groups, such as the [[False Memory Syndrome Foundation]], lobbied the press and policy-makers to contest accounts of organised and ritualistic abuse, whilst clinicians, police and healthcare workers struggled to accommodate cases of satanic ritual abuse within their professional practice <ref> Bibby, P. (1996). "Definitions and recent history." in P. Bibby (Ed.) Organised Abuse: The Current Debate. Aldershot, UK; Brookfield, USA, Arena: 1-8.</ref>.

By the early 1990s, the phrase “satanic ritual abuse” was featuring prominently in media coverage of allegations of ritualistic abuse, however, it was a phrase used less and less frequently by professionals in the field of trauma and abuse. Researchers and clinicians generally prefer terminology such as “ritual abuse” <ref> Hudson, P. (1991). "Ritual Abuse: Discovery, Diagnosis and Treatment." in. Saratoga, CA, R&E Publishers.</ref> or “ritualistic abuse” <ref> Snow, B. and T. Sorenson (1990). "Ritualistic child abuse in a neighborhood setting." Journal of Interpersonal Violence 5(4): 474 – 87.</ref>, “organised abuse” <ref> Bibby, P. (1996). "Definitions and recent history." in P. Bibby (Ed.) Organised Abuse: The Current Debate. Aldershot, UK; Brookfield, USA, Arena: 1-8.</ref>, “sadistic abuse” <ref>Goodwin, J. M. (1994). "Sadistic abuse: definition, recognition and treatment." in V. Sinason (Ed.) Treating Survivors of Satanist Abuse. London and New York, Routledge: 33 – 44</ref>, and “multi-dimensional child sex rings” <ref> Lanning, K. V. (1992). "A Law-Enforcement Perspective on Allegations of Ritual Abuse." in D. Sakheim and S. Divine (Ed.) Out of Darkness: Exploring Satanism and Ritual Abuse New York, Lexington Books: 109 - 46.</ref> which acknowledge the complex morphology of child sexual abuse cases involving multiple perpetrators and victims, and avoids ascribing a motivational framework to perpetrators. The notable exception to this is literature on the subject written by evangelical Christians, which has traditionally stressed the ‘Satanic’ aspects of some sexual abuse cases in order to advance a fundamentalist religious and political agenda.

Similarities between accounts of “satanic ritual abuse” and historical accounts of [[Satanism]] and [[witchcraft]] have been noted by both those who believe that ritualistic abuse is occurring in the modern world and those who believe otherwise. The earliest claims that organized groups systematically and repeatedly [[torture]] and [[kill]] others in the context of [[devil worship]] can be found in the European [[witch-hunt|witch-panics]].  For instance, in [[1334]] there was a trial of 63 presumed [[witch]]es in [[Toulouse]], France, who were accused of [[Satanism|worshipping Satan]], [[cannibalism|eating infant flesh]], engaging in [[group sex|sexual orgies]] with others and with [[Satan]] himself. Eight of them were [[Execution by burning|burned(contracted; show full)[[Category:Hoaxes]]
[[Category:Mass hysteria]]

[[cs:Satanistické rituální zneužívání]]
[[lt:Satanistinių ritualų mitas]]
[[ja:悪魔的儀式虐待]]
[[ru:Сатанинская паника]]
[[sv:Satanic ritual abuse]]