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Satanic Ritual Abuse Evidence and Journal Articles

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Ritual Abuse and Satanic Ritual Abuse Evidence and Journal Articles

Adams, J. (2008). Case Studies of Ritual Abuse Survivors: From Abuse to Activism. In Ritual Abuse in the Twenty-first Century: Psychological, Forensic, Social and Political Considerations, J.R. Noblitt & P. S. Perskin (Eds), pp. 541- . Bandon, Oregon: Robert D. Reed Publishers.

Anderson, A. (2008). Letter from a general practitioner. In A. Sachs & G. Galton (Eds.), Forensic Aspects of Dissociative Identity Disorder, pp. 140-144. London: Karnac.

Archaeological Investigations of the McMartin Preschool Site http://web.archive.org/web/20010123212200/members.cruzio.com/~ratf/McMartin.html/ http://web.archive.org/web/20010406130849/http://members.cruzio.com/~ratf/McMartIntro.html

Ball, T.M. (2008). The Use of Prayer for Inner Healing of Memories and Deliverance with Ritual Abuse Survivors. In Ritual Abuse in the Twenty-first Century: Psychological, Forensic, Social and Political Considerations, J.R. Noblitt & P. S. Perskin (Eds), pp. 413-442. Bandon, Oregon: Robert D. Reed Publishers.

Becker T. & Overkamp B. (2008). Spezifische Anforderungen an die Unterstützung von Opfern organisierter und ritueller Gewalt. In: Fliß CM & Igney C: Handbuch Trauma & Dissoziation. Lengerich: Pabst Science Publishers. (Specific Requirements for the Support of Victims of Organized and Ritual Abuse).

Becker T. & Woywodt, U. (2007). Ritueller Mißbrauch: Auswirkungen der Arbeit auf die Beraterinnen und die Beratung. In: Wildwasser e.V.:Sexuelle Gewalt – Aktuelle Beitraege aus Theorie und Praxis. Berlin: Selbstverlag. (Ritual Abuse: Consequences of working in this field on cousellors and counselling)

Becker, T., Karriker, W., Overkamp, B. Rutz, C. (2008). The Extreme Abuse Survey: preliminary findings regarding dissociative identity disorder. In A. Sachs & G. Galton (Eds.), Forensic Aspects of Dissociative Identity Disorder, pp. 32-49. London: Karnac.

Becker, T. (2008). “Organisierte und rituelle Gewalt” (“Organized and Ritual Violence”). In Fliß CM & Igney C: Handbuch Trauma & Dissoziation. Lengerich: Pabst Science Publishers.

Becker, T. (2008). Re-Searching for New Perspectives: Ritual Abuse/Ritual Violence as Ideologically Motivated Crime. In Ritual Abuse in the Twenty-first Century: Psychological, Forensic, Social and Political Considerations, J.R. Noblitt & P. S. Perskin (Eds), pp. 237-260. Bandon, Oregon: Robert D. Reed Publishers.

Becker, Thorsten (2008). Rituelle Gewalt in Deutschland. (Ritual Violence in Germany). In: Froehling Ulla: Vater unser in der Hoelle. Bergisch-Gladbach: Lübbe

Becker, T; Karriker W; Overkamp B; Rutz, C (2008). “The extreme abuse surveys: Preliminary findings regarding dissociative identity disorder”, Forensic aspects of dissociative identity disorder. London: Karnac Books, 32-49. ISBN 1-855-75596-3.

Believe the children (1997). “Conviction List: Ritual Child Abuse”. http://www.ra-info.org/resources/ra_cases.shtml

Bensinger, Terri T. Long-term effects on adult women who report sexual and ritual abuse in their childhoods. Dissertation Abstracts International 1990 Jul Vol 51(1-B), p. 420.

Bernet W, Chang DK. (1997). “The differential diagnosis of ritual abuse allegations.” Journal of Forensic Science 42(1), 32-38.

Boat, B.W. (1991). Caregivers as surrogate therapists in treatment of a ritualistically abused child. In W.N. Friedrich (Ed.) , Casebook of sexual abuse treatment., (pp. 1-26). New York: Norton.

Bottoms, B.L.; Shaver, P.R.; Goodman, G.S. (1996). “An analysis of ritualistic and religion-related child abuse allegations” (PDF). Law and Human Behavior 20 (1): 1-34. doi:10.1007/BF01499130. http://www.springerlink.com/content/q40489p813183l15/

Bottoms, Bette L., Diviak, K. R. and Davis, S. L. (1997) “Jurors’ reactions to satanic ritual abuse allegations.” Child Abuse and Neglect 21(9):845-59.

Brandt, Susan Jeannine. An analysis of the mental health professionals’ response to satanic ritual abuse. Dissertation Abstracts International 1993 Jul Vol 54(1-A), pp. 87–88.

Braun, B. (1986). “Issues in the Psychotherapy of Multiple Personality Disorder”, pp. 1-28. in Braun, B. (1986). Treatment of Multiple Personality Disorder. Washington, D.C.: American Psychiatric Press Inc., 206. ISBN 0-88048-096-3.

Brown, Ian, “A Case Study Investigation of the Development and Treatment of Alter Personalities in Dissociative Identity Disorder” Edith Cowan University, 2006 http://adt.ecu.edu.au/adt-public/adt-ECU2006.0027.html

Brown, J.B. (2008). A Therapeutic Relationship: Shifting Boundaries in the Service of Healing. In Ritual Abuse in the Twenty-first Century: Psychological, Forensic, Social and Political Considerations, J.R. Noblitt & P. S. Perskin (Eds), pp. 381-412. Bandon, Oregon: Robert D. Reed Publishers.

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

Brunet, Lynn, MA (Hons) Doctor of Philosophy “Terror, trauma and the eye in the triangle: the Masonic presence in contemporary art and culture” November 2007 p. 98 – 101 has information on allegations of Masonic ritual abuse http://ogma.newcastle.edu.au:8080/vital/access/manager/Repository/uon:749

Buck, S. (2008). The RAINS Network in the UK (Ritual Abuse Information Network and Support). In Ritual Abuse in the Twenty-first Century: Psychological, Forensic, Social and Political Considerations, J.R. Noblitt & P. S. Perskin (Eds), pp. 307- 326. Bandon, Oregon: Robert D. Reed Publishers.

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

Bybee, D. & Mowbray, C. (1993). An analysis of allegations of sexual abuse in a multi-victim day-care center case. Child Abuse and Neglect. 17(6): 767-783.

Byington, Judy MSW, LCSW, ret. (2012) Twenty-Two Faces – Inside the Extraordinary Life of Jenny Hill and Her Twenty-Two Multiple Personalities Tate Publishing May, 2012 ISBN-13: 978-1620240328 http://22faces.com/

Calof, D. L. “From the editor’s desk: Regarding the credibility of ritual abuse reports.” Treating Abuse Today 1(4) 1991 p. 4

Caradonna, Maria. Ritual child abuse. Dissertation Abstracts International; 1992 Apr Vol 52(10- B) 5519 IS ISSN/ISBN: 04194217

Child Abuse Wiki articles:

Ritual Abuse http://childabusewiki.org/index.php?title=Ritual_Abuse

Extreme Abuse Surveys http://childabusewiki.org/index.php?title=Extreme_Abuse_Surveys

Hell Minus One http://childabusewiki.org/index.php?title=Hell_Minus_One

Ritual Abuse Torture http://childabusewiki.org/index.php?title=Ritual_Abuse_Torture

Breaking the Circle of Satanic Ritual Abuse http://childabusewiki.org/index.php?title=Breaking_the_Circle_of_Satanic_Ritual_Abuse

Cult and Ritual Abuse http://childabusewiki.org/index.php?title=Cult_and_Ritual_Abuse

Forensic Aspects of Dissociative Identity Disorder http://childabusewiki.org/index.php?title=Forensic_Aspects_of_Dissociative_Identity_Disorder

Ritual Abuse in the Twenty First Century http://childabusewiki.org/index.php?title=Ritual_Abuse_in_the_Twenty-First_Century

Treating Survivors of Satanist Abuse http://childabusewiki.org/index.php?title=Treating_Survivors_of_Satanist_Abuse

Chronology of the McMartin Preschool Abuse Trials and information on the case http://ritualabuse.us/ritualabuse/articles/mcmartin-preschool-case-what-really-happened-and-the-coverup/

Cole, Deborah A. The incidence of ritual abuse: A preliminary survey. Dissertation Abstracts International 1992 Dec Vol 53(6-B), p. 3150.

Coleman, J. (1994). Presenting features in adult victims of Satanist ritual abuse. Child Abuse Review, 3: 83-92.

Coleman, J. (2008). Satanist ritual abuse and the problem of credibility. In A. Sachs & G. Galton (Eds.), Forensic Aspects of Dissociative Identity Disorder, pp. 9-22. London: Karnac.

Common Programs Observed in Survivors of Satanic Ritualistic Abuse http://ritualabuse.us/ritualabuse/articles/common-programs-observed-in-survivors-of-satanic-ritualistic-abuse/ describes crimes of abuse and programming techniques David W. Neswald, M.A. M.F.C.C. in collaboration with Catherine Gould, Ph.D. and Vicki Graham-Costain, Ph.D. The California Therapist, Sept./Oct. 1991, 47-50

Constantine, Alex “McMartin Preschool Revisited” p. 136-181 in Virtual Government – CIA Mind Control Operations in America (1997) Feral House Pub., ISBN 0-922915-45-8 http://groups.yahoo.com/group/psnews/message/222

Constantine, Alex – Ray Buckey’s Press Corps and the Tunnels of McMartin in Psychic Dictatorship in the USA (Feral House, 1995) http://groups.yahoo.com/group/psnews/message/226 http://groups.yahoo.com/group/psnews/message/227 http://groups.yahoo.com/group/psnews/message/228 http://groups.yahoo.com/group/psnews/message/235

Cook, C. (1991). Understanding ritual abuse: A study of thirty-three ritual abuse survivors. Treating Abuse Today, 1(4), 14-19.

Cook, S. (2008). Opening Pandora’s box. P In A. Sachs & G. Galton (Eds.), Forensic Aspects of Dissociative Identity Disorder, pp. 155-166. London: Karnac.

Cozolino, L.J. (1990). “Ritual child abuse, psychopathology, and evil”. Journal of Psychology and Theology, 18(3):218-227 https://wisdom.biola.edu/jpt

Cozolino, L.J. (1989). “The ritual abuse of children: Implications for clinical practice and research.” Journal of Sex Research 26(1), 131-138.

Cozolino, L.J.; Shaffer, R.E (Fall 1992) Satanic Ritual Abuse: The Current State of Knowledge Adults who report childhood ritualistic abuse. Journal of Psychology and Theology 20(3) https://wisdom.biola.edu/jpt

Craighead, W. E.; Corsini, R.J.; Nemeroff, C. B. (2002) The Corsini Encyclopedia of Psychology and Behavioral Science Published by John Wiley and Sons ISBN 0471270830 – Sadistic Ritual Abuse (p.1435 – 1438) http://books.google.com/books?id=JQMRmyOfpJ8C&pg=PT82&lpg=PT86&vq=sadistic+abuse&ie=ISO-8859-1&output=html

Cross, S. with “Louise” (and her alters) (2008). Am I safe yet? In A. Sachs & G. Galton (Eds.), Forensic Aspects of Dissociative Identity Disorder, pp. 62-78. London: Karnac.

Dawson, Judith. “Ritual abuse.” Social Work Today 22(3) 1991 p.418

Day Care and Child Abuse Cases http://ritualabuse.us/ritualabuse/articles/day-care-and-child-abuse-cases/ This page has information on the Mcmartin Preschool Case, Michelle Remembers,the Fells Acres – Amirault Case,the Wenatchee, Washington Case, the Dale Akiki Case, the Glendale Montessori – Toward case. the Little Rascals Day Care Center case and the West Memphis 3 case.

deMause, Lloyd, “Why Cults Terrorize and Kill Children” http://ritualabuse.us/ritualabuse/articles/why-cults-terrorize-and-kill-children-lloyd-demause-the-journal-of-psychohistory/ The Journal of Psychohistory 21 (4) 1994 4 http://web.archive.org/web/20060824054351/http://www.geocities.com/kidhistory/denyra.htm

deMause, L. (1998) The History of Child Abuse http://ritualabuse.us/ritualabuse/articles/the-history-of-child-abuse-lloyd-demause-the-journal-of-psychohistory/ The Journal of Psychohistory V. 25, N. 3, Winter 1998 and Sexual Addicitons & Compulsivity V 1 n1 1994

deMause, L. (1991) The Universality of Incest http://ritualabuse.us/ritualabuse/the-universality-of-incest-lloyd-demause/ – Journal of Psychohistory 19 (2) Winter 1991 Part two http://ritualabuse.us/ritualabuse/the-universality-of-incest-lloyd-demause-part-two/ Part three http://ritualabuse.us/ritualabuse/the-universality-of-incest-lloyd-demause-part-three/ Part four http://ritualabuse.us/ritualabuse/the-universality-of-incest-lloyd-demause-part-four/

Driscoll, L. N. & Wright, C. (1991). Survivors of childhood ritual abuse: Multi-generational Satanic cult involvement. Treating Abuse Today, 1(4), 5–13.

Edwards, Louise M.”Differentiating between ritual assault and sexual abuse,” J Child and Youth Care 6(4) 1991 pp. 169-88.

Extreme Abuse Surveys http://extreme-abuse-survey.net (2007) 750 pages of data on pdf files - EAS for survivors of extreme abuse, P-EAS for professionals who work with survivors of extreme abuse, C-EAS for caregivers who work with children who report extreme/ritual abuse.

Faller, K.C. (1 994). Ritual Abuse: A Review of the Research. The American Professional Society on the Abuse of Children Advisor. 7(1).

Faller, K.C. (1988). The spectrum of sexual abuse in day care. Journal of Family Violence. 3(4): 283-298.

Faller, K.C. (1990). Sexual abuse of children in cults: A medical health perspective. Roundtable. 2(2).

Feldman GC; Survivors of sadistic abuse: how to spot them Emergency Medicine, 1993 Aug; 25 (11): 83-7.

Finkelhor, D., Williams, L., & Bums, N. (1988). Nursery Crimes: Sexual abuse in day care. Newbury Park, CA.: Sage Publications.

Fliß CM & Igney C (2008). Handbuch Trauma & Dissoziation. Lengerich: Pabst Science Publishers.Becker, T. (Chapters on Ritual Violence and Organized Abuse)

Fotheringham, T. (2008). Patterns in Mind-Control: A First Person Account. In Ritual Abuse in the Twenty-first Century: Psychological, Forensic, Social and Political Considerations, J.R. Noblitt & P. S. Perskin (Eds), pp. 491-540. Bandon, Oregon: Robert D. Reed Publishers.

Fraser, G. A. (1990). “Satanic ritual abuse: A cause of multiple personality disorder”. Special issue: In the shadow of Satan: The ritual abuse of children. Journal of Child and Youth Care, 55-60

Freer, M. (2001). “The politics and experience of ritual abuse: beyond disbelief” 10 (2): 220. Health sociology review.

Frequently Asked Questions about Ritual Abuse and Mind Control http://www.survivorship.org/faq.html

Frohling, U. (in pre-publication, 2008). Our Father Who Art in Hell: A Factual Account. In Ritual Abuse in the Twenty-first Century: Psychological, Forensic, Social and Political Considerations, pp. 355-362. J.R. Noblitt & P. S. Perskin (Eds). Bandon, Oregon: Robert D. Robert D. Reed Publishers.

Gallagher, B (1996), The nature and extent of known cases of organised child sexual abuse in England and Wales in Bibby, P. (ed.). Organised Abuse: The Current Debate. Arena.

Gallagher, B. (2001). Assessment and intervention in cases of suspected ritual child sexual abuse. Child Abuse Review, 10, 227-242.

Galton, G. (2008). Some clinical implications of believing or not believing the patient. In A. Sachs & G. Galton (Eds.), Forensic Aspects of Dissociative Identity Disorder, pp. 116-126. London: Karnac.

Garvey, Kevin, and Blood, Linda Osborne. “Interesting times critique of Satanism in America ” Cultic Studies Journal 8(2) 1991 pp. 151-90

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

Gelb, Jerome L. “Multiple personality disorder and satanic ritual abuse letter Comment in: Australian and New Zealand Journal of Psychiatry, 1(3) 1994 pp. 154-.

Golston, J. (1993). Ritual abuse: Raising hell in psychotherapy: Creation of cruelty: The political military and multigenerational training of torturers: Violent initiation and the role of traumatic dissociation. Treating Abuse Today, 3(6), 12-19.

Gonzalez, L.S., Waterman, J., Kelly, R.J., McCord, J., & Oliveri, M.K. (1993). Children’s patterns of disclosures and recantations of sexual and ritualistic allegations in psychotherapy. Child Abuse and Neglect, 17, 281-289.

Gonzalez, Lauren S.; Waterman, Jill; Kelly, Robert J.; Children’s patterns of disclosures and recantations of sexual and ritualistic abuse allegations in psychotherapy. Child Abuse & Neglect, Vol 17(2), Mar-Apr 1993. pp. 281-289.

Goodman, G.S., Qin, J., Bottoms, B.L., & Shaver (1994). Characteristics and sources of allegations of ritualistic child abuse: Final report to the National Center on Child Abuse and Neglect

Goodman, Gail S.; Quas, Jodi A.; Bottoms, Bette L.. Children’s religious knowledge: Implications for understanding satanic ritual abuse allegations. Child Abuse & Neglect, Vol 21(11), Nov 1997. pp. 1111-1130.

Goodwin, J. (1993). “Sadistic abuse: definition, recognition, and treatment”. Dissociation 6 (2/3): 181-187. https://scholarsbank.uoregon.edu/xmlui/handle/1794/1634

Gould, C., & Cozolino, L. (1992) “Ritual abuse, multiplicity, and mind-control.” Special Issue: Satanic ritual abuse: The current state of knowledge. Journal of Psychology and Theology 20(3):194-6 https://wisdom.biola.edu/jpt

Gould, C. (1992) Diagnosis and treatment of ritually abused children in Sakheim, D.K. (1992). Out of Darkness: Exploring Satanism and Ritual Abuse. Lexington Books. ISBN 0-669-26962-X.

Gould, C. & Graham-Costain, V. (1994). “Play therapy with ritually abused children.” Treating Abuse Today, 4(2), 4-1; 4(3), 14-19.

Gould, C. & Neswald, D. (1992). “Basic treatment and program neutralization strategies for adult MPD survivors of satanic ritual abuse.” Treating Abuse Today, 2(3), 5–10.

Gould, C. (1995). Denying ritual abuse of children http://ritualabuse.us/ritualabuse/articles/denying-ritual-abuse-of-children-catherine-gould/ Journal of Psychohistory, 22(3), 329-339. http://web.archive.org/web/20060824054351/http://www.geocities.com/kidhistory/denyra.htm

Harper, Jane. “Ritual abuse work.” Social Work Today 23(16) 1991 pp. 20

Hauer, C. (2005). Transpersonal aspects of the treatment of Dissociative Identity Disorder as a result of ritual abuse: A mutual descent into the underworld. Dissertation Abstracts International: Section B: The Sciences and Engineering. Vol 65(8-B), pp. 4287.

Healey, C. (2008). Unsolved: investigating allegations of ritual abuse. In A. Sachs & G. Galton (Eds.), Forensic Aspects of Dissociative Identity Disorder, pp. 23-31. London: Karnac.

Hersha, C.; Hersha, L.; Griffis, D.; Schwarz, T (2001). Secret Weapons. Far Hills, NJ: New Horizon Press. ISBN 0-88282-196-2.

Hill.J (1996) Believing Rachel http://ritualabuse.us/ritualabuse/articles/believing-rachel-jeanne-hill-the-journal-of-psychohistory/ The Journal of Psychohistory 24 (2) Fall 1996 – describes graphic crimes of abuse

Hudson, P.S. (1990). “Ritual child abuse: A survey of symptoms and allegations.” Special issue: In the shadow of Satan: The ritual abuse of children. Journal of Child and Youth Care, 27-54.

Hudson, P. S. (1991). Ritual Child Abuse: Discovery, Diagnosis, and Treatment. Saratoga, Calif: R&E Publishers.

Ireland, S.J. & Ireland, M..J. (1994). A case history of family and cult abuse. The Journal of Psychohistory, 21(4), 417-428.

IVAT conference in San Diego, California, includes a 4-hour workshop, Wednesday, September 17, 1:00 to 5:00pm, entitled: Torture-Based mind Control: Empirical Research, Programmer Methods, Effects & Treatment, by Wanda Karriker, Ph.D., Randy Noblitt, Ph.D., H. Jane Wakefield, MA (replacing Eileen Schrader, MSW), and Ellen P. Lacter, Ph.D.

Johnson Davis, Anne “Hell Minus One: My Story of Deliverance From Satanic Ritual Abuse and My Journey to Freedom” http://hellminusone.com/ Transcript Bulletin Publishing – ISBN 978-0-9788348-0-7 – 2008 “Anne’s parents confessed their atrocities—both in writing and verbally—to clergymen, and to detectives from the Utah Attorney General’s Office. Anne’s suppressed memories, which erupted when she was in her mid-30s, were fully substantiated by her mother and stepfather….The book’s foreword was written by Lt. Detective Matt Jacobson, who was the lead investigator with the Utah Attorney General’s Office on Anne’s case in 1995.”

Woman revisits the ‘Hell’ of ritual abuse http://deseretnews.com/article/1,5143,705269563,00.html By Ben Winslow Deseret News 12/10/08

Hell Minus One – signed verified confessions of satanic ritual abuse http://ritualabuse.us/ritualabuse/survivor-stories/hell-minus-one-signed-verified-confessions-of-satanic-ritual-abuse/ Anne’s parents confessed their atrocities – both in writing and verbally.

An Interview With the Author of Hell Minus One http://ritualabuse.us/ritualabuse/survivor-stories/interview-with-the-author-of-hell-minus-one/

Johnston, Jerry (1989). The Edge of Evil – The Rise of Satanism in North America. Dallas: Word Publishing. ISBN 0-8499-0668-7.

Jones, D.P.H. (1991). Ritualism and child sexual abuse. Child Abuse and Neglect, 15, 163-170.

Jones, David P. “Ritualism and child sexual abuse.” Child Abuse and Neglect 15(3) 199, pp. 163-70

Jones, David P. “What do children know about religion and satanism?” Child Abuse Negl. 21(11) 1997 pp. 1109-10

Jonker, F. and Jonker-Bakker, P. ‘Effects of ritual abuse: The results of three surveys in The Netherlands.” Child Abuse and Neglect 21(6) 1997 pp. 541-56

Jonker, Fred. “Reaction to Benjamin Rossen’s investigation of satanic ritual abuse in Oude Pekela,” Special Issue: “Satanic ritual abuse: The current state of knowledge.” Psychology and Theology 20(3) 1992 pp. 260-2 “All Rossen’s statements about the children and their parents, about Professor Mik, about school teachers and about ourselves were based on no contact whatsoever with any of us.” https://wisdom.biola.edu/jpt

Jonker, F and Jonker-Bakker, I. (1997). “Effects of Ritual Abuse: The results of three surveys in the Netherlands.” Child Abuse & Neglect 21(6):541-556

Jonker, F.; Jonker-bakker, P. (1991). “Experiences with ritualist child sexual abuse: a case study from the Netherlands” http://eric.ed.gov/ERICWebPortal/custom/portlets/recordDetails/detailmini.jsp?_nfpb=true&_&ERICExtSearch_SearchValue_0=EJ429991&ERICExtSearch_SearchType_0=no&accno=EJ429991 Child Abuse and Neglect 15: 191-196. doi:10.1016/0145-2134(91)90064-K. PMID 2043971

Jonker, Fred. “Safe behind the screen of ‘mass hysteria:’ A closing rejoinder to Benjamin Rossen.” Special Issue: “Satanic ritual abuse:The current state of’ knowledge.” Psychology and Theology, 20(3) 1992 pp. 267-70.

Jons, D. P. H. “Ritualism and child sexual abuse,” Child Abuse and Neglect Vol. 15, 1991

Juhasz, Susan “Coping skills of ritual abuse survivors: An exploratory study.” Smith College Studies in Social Work 65(3) 1995 pp. 255-267

Kagy, L. “Ritualized abuse of children.” Recap Winter 1986

Kail, T.M. (2008). Magico-Religious Groups and Ritualistic Activities: A Guide for First Responders. CRC.

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

Karriker, Wanda (November, 2007). “Helpful healing methods: As rated by approximately 900 respondents to the “International Survey for Adult Survivors of Extreme Abuse (EAS).” http://endritualabuse.org/about/eas-data-on-survivors-of-ritual-abuse-mind-control-and-healing-methods/

Karriker, Wanda (2003). Morning, Come Quickly. Catawba, NC: Sandime, LTD. ISBN 0-9717171-0-9.

Karriker, W. (2008, September). Torture-based mind control as a global phenomenon: Preliminary data from the 2007 series of Extreme Abuse Surveys http://ritualabuse.us/mindcontrol/eas-studies/torture-based-mind-control-as-a-global-phenomenon/ In Torture-based mind control: Empirical research, programmer methods, effects and treatment. Workshop conducted at the 13th International Conference on Violence, Abuse and Trauma, San Diego, CA.

Karriker, Wanda. (2008, November). Understanding ritual trauma: A comparison of findings from three online surveys http://ritualabuse.us/mindcontrol/eas-studies/understanding-ritual-trauma-a-comparison-of-findings-from-three-online-surveys Paper presented at the meeting of the International Society for the Study of Trauma and Dissociation, Chicago, IL.

Katchen, M. (2008). Interrelated Moral Panics and Counter-panics: The Cult Brainwashing Panic and The False Memory/ Ritual Abuse Moral Panic. In Ritual Abuse in the Twenty-first Century: Psychological, Forensic, Social and Political Considerations, J.R. Noblitt & P. S. Perskin (Eds), pp. 193- 236. Bandon, Oregon: Robert D. Reed Publishers.

Kelley, Susan J. (1990). “Parental stress response to sexual abuse and ritualistic abuse of children in day-care centers.” Nursing Research 39(1):25-9

Kelley, Susan J. (1989). “Stress responses of children to sexual abuse and ritualistic abuse in day care centers.” Journal of Interpersonal Violence 4(4):502-513.

Kelley, Susan J. (1988). “Ritualistic Abuse: Dynamics and Impact.” Cultic Studies Journal, 5(2) pp. 228-36

Kelly, S. (1992b). Stress responses of children and parents to sexual abuse and ritualistic abuse in day care centers. In A.W. Burgess (Ed.), Child trauma I: Issues and research-New York: Garland Publishing Co., Inc.

Kelly, S. (1992a). Ritualistic abuse: Recognition, impact, and current controversy. Paper presented at the San Diego Conference on Responding to Child Maltreatment San Diego, CA.

Kelly, S. (1988). Ritualistic abuse of children: Dynamics and impact. Cultic Studies Journal. 5(2): 228-236.

Kelley, Susan J. Responses of children and parents to sexual abuse and Satanic ritualistic abuse in day care centers. Dissertation Abstracts International, Vol. 49, No. 12-B, Pt. 1, June 1989. Keltner, N. L.; Schwecke, L.H.; Bostrom, C.E. (2007). Psychiatric Nursing. (5th ed.) Mosby Elsevier, St Louis, MO. ISBN 0-323-03906-5. In Chapter 41 “Survivors of Violence and Trauma” “Torture, Ritual Abuse and Mind Control” p. 608 – 610

Kent, Stephen. (1994). “Diabolic Debates: A Reply to David Frankfurter and J. S. La Fontaine,” Religion 24: 135-188.

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

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

Kidwelly UK case (2011). Paedophile cult leader convicted for 'satanic' rape campaign - Colin Batley was self-styled high priest of group that handed children around for sex in Kidwelly, West Wales (The Guardian 3/9/11) http://www.guardian.co.uk/uk/2011/mar/09/paedophile-satanic-cult-batley-kidwelly Articles on Kidwelly case http://ritualabuse.us/2011/04/issue-98-may-2011/

King, G. F.; Yorker, B. (1996). “Case studies of children presenting with a history of ritualistic abuse”. Journal of Child and Adolescent Psychiatric Nursing, 9(2):18-26

Kinscherff, R. & Barnum, R (1992). Child forensic evaluation and claims of ritual abuse or Satanic cult activity: A critical analysis. In D.K. & S.E. Devine (Eds.), Out of Darkness: Exploring Satanism and ritual abuse. 73-107. New York, NY: Lexington Books.

Kluft, Richard P. “The phenomenology and treatment of extremely complex multiple personality disorder.” https://scholarsbank.uoregon.edu/xmlui/handle/1794/1396 Dissociation 1(4) 1988

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Nurcombe, Barry and Unutzer, Jurgen “The ritual abuse of children: Clinical features and diagnostic reasoning.” published erratum appears in Am Acad Child Adoles Psych 30(5) 1991 p. 846 see comments Am Acad Child Adoles Psych 30(2) 1991 pp. 272-6

Oksana, Chrystine (2001). Safe Passage to Healing – A Guide for Survivors of Ritual Abuse. Lincoln, NE: iUniverse.com. ISBN 0-595-201000-8. 1994 pub. HarperPerennial.

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Pepinsky, H (2006) PEACEMAKING – Reflections of a Radical Criminologist http://critcrim.org/sites/default/files/Pepinsky_proofs_0.pdf by Hal Pepinsky – The University of Ottawa Press ISBN10: 0776606409

Perlman, S. D. (1995). One analyst’s journey into darkness: Countertransference resistance to recognizing sexual abuse, ritual abuse, and multiple personality disorders. Journal of the American Academy of Psychoanalysis, 23(1), 137-51.

Perry, N. E.(1992).Therapists’ experiences of the effects of working with dissociative patients. Paper presented at the 9th Annual Meeting of the International Society for the Study of Multiple Personality and Dissociation, Chicago, IL.

Pike, Patricia L.; Mohline, Richard J.; Ritual abuse and recovery: Survivors’ personal accounts. Journal of Psychology & Theology, Vol 23(1), Spr 1995. pp. 45-55. https://wisdom.biola.edu/jpt

Raschke, C. (2008). The Politics of the “False Memory” Controversy: The Making of an Academic Urban Legend. In Ritual Abuse in the Twenty-first Century: Psychological, Forensic, Social and Political Considerations, J.R. Noblitt & P. S. Perskin (Eds), pp. 177- 192. Bandon, Oregon: Robert D. Reed Publishers.

Raschke, Carl A. (1990). Painted Black. New York: HarperCollins. ISBN 0-06-104080-0.

Report of the Ritual Abuse Task Force – Los Angeles County Commission for Women http://ritualabuse.us/ritualabuse/articles/report-of-the-ritual-abuse-task-force-los-angeles-county-commission-for-women/ Ritual abuse is a brutal form of abuse of children, adolescents, and adults, consisting of physical, sexual, and psychological abuse, and involving the use of rituals. http://web.archive.org/web/20071122165718/http://www.geocities.com/kidhistory/ra.htm

Report of Utah State Task Force on Ritual Abuse – Utah Governor’s Commission for Women and Families (1992) http://www.saferchildren.net/print/utahrataskforce.pdf

Riseman, J. (2008). Ritual Abuse Survivors: Diverse, Yet Similar. In Ritual Abuse in the Twenty-first Century: Psychological, Forensic, Social and Political Considerations, J.R. Noblitt & P. S. Perskin (Eds), pp. 479-490. Bandon, Oregon: Robert D. Reed Publishers.

Ritual Abuse Statistics & Research http://web.archive.org/web/20071210161357/http://home.mchsi.com/~ftio/ra-stats.htm

Ritual Abuse Bibliography http://www.ra-info.org/library/articles/ra_arti1.shtml

Ritual abuse book list http://ritualabuse.us/ritualabuse/books/

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

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

Rutz, C. Becker, T., Overkamp, B. & Karriker, W. (2008). Exploring Commonalities Reported by Adult Survivors of Extreme Abuse: Preliminary Empirical Findings. In Ritual Abuse in the Twenty-first Century: Psychological, Forensic, Social and Political Considerations, J.R. Noblitt & P. S. Perskin (Eds), pp. 31- 84. Bandon, Oregon: Robert D. Reed Publishers.

Rutz, Carol (2001). A Nation Betrayed http://www2.dmci.net/users/casey The Chilling True Story of Secret Cold War Experiments Performed on our Children and Other Innocent People by Carol Rutz Grass Lake, MI: Fidelity Publishing. ISBN 0-9710102-0-X.

Ryder, Daniel. (1992). Breaking the Circle of Satanic Ritual Abuse: Recognizing and Recovering – CompCare Pub.

Sachs, R.; Braun, B. (1987). “Issues in treating MPD patients with satanic cult involvement” in Fourth International Conference on Multiple Personality/ Dissociative States. Proceedings of the Fourth International Conference on Multiple Personality/ Dissociative States: 383-87, Chicago: Rush-Presbyterian-St.Luke’s Medical Center. as cited in Sakheim, D.K. (1992). Out of Darkness: Exploring Satanism and Ritual Abuse. Lexington Books. ISBN 0-669-26962-X.

Sachs, A. (2008). Infanticidal attachment: the link between dissociative identity disorder and crime. In A. Sachs & G. Galton (Eds.), Forensic Aspects of Dissociative Identity Disorder, pp. 127-139. London: Karnac.

Sachs, R.G. (1990). “The role of sex and pregnancy in Satanic cults”. Journal of Prenatal and Perinatal Psychology and Health, 5(2):105-114

Sachs, A. & Galton, G. (Eds) (2008). orensic Aspects of Dissociative Identity Disorder http://www.karnacbooks.com/product.php?PID=25876 London: Karnac. Chapters include discussions on ritual abuse, dissociative identity disorder, mind control, extreme abuse, survivor accounts and criminal convictions Google books http://books.google.com/books?id=upHtL9lual0C&dq=Forensic+aspects+of+dissociative+identity+disorder+%7C&printsec=frontcover&source=bl&ots=caNy__6-zt&sig=VwIOryBkcSN0nh24CJR3aJkS_gs&hl=en&ei=702fSbmpOo_ftgfe5eSVDQ&sa=X&oi=book_result&resnum=2&ct=result#PPA142,M1

Sakheim, D.K. (1996). Clinical aspects of sadistic ritual abuse. In L.K. Michelson & W.J. Ray (Eds), Handbook of dissociation: Theoretical, empirical, and clinical perspectives, (pp. 569-594). New York: Plenum Press.

Sakheim, D.K. (1992). Out of Darkness: Exploring Satanism and Ritual Abuse. Lexington Books. ISBN 0-669-26962-X.

Salter, M. (2008). Out of the Shadows: Re-envisioning the Debate on Ritual Abuse. In Ritual Abuse in the Twenty-first Century: Psychological, Forensic, Social and Political Considerations, J.R. Noblitt & P. S. Perskin (Eds), pp. 155- 176. Bandon, Oregon: Robert D. Reed Publishers.

Salter, M. (2008) Organized abuse and the politics of disbelief (p.243 – 283) in Proceedings of the 2nd Australian & New Zealand Critical Criminology Conference 19 – 20 June 2008 Sydney, Australia – Presented by the Crime & Justice Research Network and the Australian and New Zealand Critical Criminology Network – Published by The Crime and Justice research Newtork University of New South Wales December, 2008 http://www.cjrn.unsw.edu.au/critcrimproceedings2008.pdf ISBN: 9780646507378 (pdf)

Sarson, J. & MacDonald, L. (2008). Ritual Abuse-Torture within Families/Groups https://www.haworthpress.com:443/store/ArticleAbstract.asp?sid=GKL6RNSLURXB9PFCP3HCAPM5XE9N2W9D&ID=110371 Journal of Aggression, Maltreatment & Trauma, 16(4), pp. 419-438.

Sarson, J. and L. McDonald “Ritual Abuse-Torture in Families”, in Jackson, N. (ed) Encyclopedia of Domestic Violence, Routledge, 2007

Sarson, J; MacDonald,L. Defining Torture by Non-State Actors in the Canadian Private Sphere from First Light – A Biannual Publication of the Canadian Centre for Victims of Torture

Schmuttermaier, J; Veno S (1999) “Counselors’ beliefs about ritual abuse: An Australian Study http://www.eric.ed.gov/ERICWebPortal/custom/portlets/recordDetails/detailmini.jsp?_nfpb=true&_&ERICExtSearch_SearchValue_0=EJ607651&ERICExtSearch_SearchType_0=no&accno=EJ607651 Journal of Child Sexual Abuse 8 (3): 45-63. doi:10.1300/J070v08n03_03.

Schumacher, R.B.; Carlson, R.S. (September 1999). “Variables and risk factors associated with child abuse in daycare settings.”. Child Abuse & Neglect 23 (9): 891-8. Amsterdam, The Netherlands: Elsevier Science Inc.. doi:10.1016/S0145-2134(99)00057-5. ISSN 0145-2134. PMID 10505902.

Scott, S. (2001). The politics and experience of ritual abuse: beyond disbelief http://www.amazon.com/Politics-Experience-Ritual-Abuse/dp/0335204198 Open University Press. ISBN 0335204198.

Searchable releases on satanic ritual abuse http://groups.yahoo.com/group/psnews/

Sexual Abuse in Day Care: A National Study http://www.eric.ed.gov/PDFS/ED292552.pdf Executive Summary – March 1988 – Finklehor, Williams, Burns, Kalinowski “The study identified 270 “cases” of sexual abuse in day care meaning 270 facilities where substantiated abuse had occurred involving a total of 1639 victimized children….This yielded an estimate of 500 to 550 reported and substantiated cases and 2500 victims for the three-year period. Although this is a large number, it must be put in the context of 229,000 day care facilities nationwide service seven million children….allegations of ritual abuse (“the invocation of religious, magical or supernatural symbols of activities”) occurred in 13% of the cases.” The authors divided these cases into “true cult-based ritual,” pseudo-ritualism” with a primary goal of sexual gratification and ritual being used to intimidate the children from disclosing and “psychopathological ritualism” the activities being “primarily the expression of an individuals obsessional or delusional system.”

Silverstone, J. (2008). Corroboration in the body tissues. In A. Sachs & G. Galton (Eds.), Forensic Aspects of Dissociative Identity Disorder, pp. 145-154. London: Karnac.

Sinason, V (1994). Treating Survivors of Satanist Abuse. New York: Routledge. ISBN 0-415-10543-9.

Sinason, V., Galton, G., & Leevers, D. (2008). Where are We Now? Ritual Abuse, Dissociation, Police and the Media. In Ritual Abuse in the Twenty-first Century: Psychological, Forensic, Social and Political Considerations, J.R. Noblitt & P. S. Perskin (Eds), pp. 363-380. Bandon, Oregon: Robert D. Reed Publishers.

Sinason, V. (2008). When murder moves inside. In A. Sachs & G. Galton (Eds.), Forensic Aspects of Dissociative Identity Disorder, pp. 100-107. London: Karnac.

Sinason, V. (2008). From social conditioning to mind control. In A. Sachs & G. Galton (Eds.), Forensic Aspects of Dissociative Identity Disorder, pp. 167-183. London: Karnac.

Smith, Margaret. (1993). Ritual Abuse: What it Is, why it Happens, and how to Help by Margaret – HarperCollins

Snow B. & Sorensen (1990). “Ritualistic child abuse in a neighborhood setting.” Journal of Interpersonal Violence 5(4):474-487.

Sparkes, Barry H. Playing with the devil: Adolescent involvement with the occult, black magic, witchcraft, and the satanic to manage feelings of despair. Dissertation Abstracts International. Vol. 50, No. 12-B, Pt 1, June 1990.

Summit, R.C. (1994). “The dark tunnels of McMartin” http://ritualabuse.us/ritualabuse/articles/the-dark-tunnels-of-mcmartin-dr-roland-c-summit-journal-of-psychohistory/ Journal of Psychohistory 21 (4): 397-416. http://web.archive.org/web/20060426210043/http://www.geocities.com/kidhistory/mcmartin.htm

Tamarkin, C. (1991). Critical Issues in the Diagnosis and Treatment of Ritual Abuse. Workshop presented at the Eighth International Conference on Multiple Personality I Dissociative States. Chicago, IL.

Tamarkin, C. (1994a). Investigative Issues in Ritual Abuse Cases, Part I. Treating Abuse Today, 4 (4): 14-23. Tamarkin, C. (1994b). Investigative Issues in Ritual Abuse Cases, Part II. Treating Abuse Today, 4 (5): 5-9. McMartin Both articles http://abusearticles.wordpress.com/2007/12/02/investigative-issues-in-ritual-abuse-cases-part-1-and-2-1994/

The Satanism and Ritual Abuse Archive contains 92 cases as of February 12, 2008. http://endritualabuse.org/evidence/satanism-and-ritual-abuse-archive/

Uherek, A.M. (1991). Treatment of a ritually abused preschooler. In W.N. Friedrich (Ed.) Casebook of sexual abuse treatment. (pp. 70-92). New York: Norton.

Valente, S. (2000). “Controversies and challenges of ritual abuse.” http://www.ncbi.nlm.nih.gov/pubmed/11105292 J Psychosoc Nurs Ment Health Serv 38 (11): 8-17.

Valente SM. (1992) The challenge of ritualistic child abuse http://www3.interscience.wiley.com/journal/119988480/abstract Journal of Child and Adolescent Psychiatric Mental Health Nursing, 5(2):37-46.

Van Benschoten, Susan C. (1990). “Multiple Personality Disorder and Satanic Ritual Abuse: the Issue Of Credibility” http://www.empty-memories.nl/dis_90/vanbenschoten_sra.pdf Dissociation Vol. III, No. 1 https://scholarsbank.uoregon.edu/xmlui/handle/1794/1492

Waterman, Jill; Kelly, Robert J.;Oliveri, M. K.;and McCord, Jane (1993). Behind the Playground Walls – Sexual Abuse in Preschools. New York, London: The Guilford Press, 284-8. ISBN 0-89862-523-8.

Wong, B., & McKeen, J. (1990). “A case of multiple life-threatening illnesses related to early ritual abuse.” Special Issue: In the shadow of Satan: The ritual abuse of children. Journal of Child and Youth Care 1-26.

Woodsum, Gayle M. (1998). The Ultimate Challenge. Laramie, WY: ARI Books. ISBN 0-9665974-0-0.

Yoeli, F.R. & Prattos, T. (2008). Terrorism is the Ritual Abuse of the Twenty-first Century. In Ritual Abuse in the Twenty-first Century: Psychological, Forensic, Social and Political Considerations, J.R. Noblitt & P. S. Perskin (Eds), pp. 261-306. Bandon, Oregon: Robert D. Reed Publishers.

Young, Walter C., Sachs, Roberta G., Braun, Bennett G., and Watkins, R. T. (1993) “Patients reporting ritual abuse in childhood: A clinical syndrome. Report of 37 cases.” Child Abuse and Neglect 15(3):181-9

Young, W.C. & Young, L.J. (1997). Recognition and special treatment issues in patients reporting childhood sadistic ritual abuse. In G.A. Fraser (Ed.), The dilemma of ritual abuse: Cautions and guides for therapists (pp. 65-103). Washington, DC: American Psychiatric Press.

Young, W.C. (1992). “Recognition and treatment of survivors reporting ritual abuse”. In Out of darkness: Exploring Satanism and Ritual Abuse, Edited by D.K. Sakheim & S.E. Devine (pp. 249-278). New York: Lexington.

Young, W. C. (1993). “Sadistic ritual abuse. An overview in detection and management”. Primary Care, 20(2), 447-58.

Youngson, Sheila C.. Ritual Abuse: Consequences for Professionals. Child Abuse Review, Dec 93, Vol. 2 Issue 4, p 251-262

Waterman, Jill; Kelly, Robert J.;Oliveri, M. K.;and McCord, Jane (1993). Behind the Playground Walls -Sexual Abuse in Preschools. New York, London: The Guilford Press, 284-8. ISBN 0-89862-523-8.

Woodsum, Gayle M. (1998). The Ultimate Challenge. Laramie, WY: ARI Books. ISBN 0-9665974-0-0

Websites with information and articles on ritual abuse:

Ritual Abuse.us https://ritualabuse.us

Persons Against Non-State Torture (NST) Including Ritual Abuse-Torture (RAT) http://nonstatetorture.org/

RA-info http://www.ra-info.org

Survivorship https://www.survivorship.org

ACHES-MC http://web.archive.org/web/20071218103952/http://www.aches-mc.org/

End Ritual Abuse http://www.endritualabuse.org/

Breaking the Circle of Satanic Ritual Abuse

Cult and Ritual Abuse

Extreme Abuse Surveys

Ritual Abuse

Ritual Abuse in the Twenty-First Century

Ritual Abuse Torture

Treating Survivors of Satanist Abuse

#Satanic Ritual Abuse #ritual abuse #McMartin Preschool Trial #dissociative identity disorder #mind control #journal articles #Believe the children

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Les tueurs en série : une spectralité des temps modernes…Les tueurs en série : une spectralité des temps modernes…

Depuis quelques années, nous pouvons observer un certain engouement pour les tueurs en série. En effet, ils sontomniprésents, que ce soit dans les séries, les chaînes youtube de true crime ou les romans policiers, en tout cas dans lessociétés occidentales ; ce serait intéressant de voir ce qu’il en est ailleurs, mais telle n’est pas notre ambition ici.

Ce phénomène a retenu l’attention de la criminologie scientifique, qui a cherché à comprendre les raisons qui nouspoussent à nous intéresser aux histoires criminelles et, plus précisément à la personnalité des tueurs en série[1]. Nous noussommes appuyées sur ces recherches afin d’effectuer ce travail. Toutefois, notre point de vue sera différent. Nousproposons ici d’analyser la spectralité de la figure du tueur en série dans la perspective d’une anthropologie des religions.En d’autres termes, selon nous, les tueurs en série sont, en quelque sorte, des spectres qui hantent la culture populaire.

Nous sommes en 2022 et, il faut se rendre à l’évidence, la plupart de tueurs en série qui hantent notre imaginaire sontmorts depuis longtemps déjà. Pourtant, ils sont régulièrement représentés, d'une manière ou d'une autre dans les films, lesséries, les documentaires... Tels les lieux hantés, ils sont devenus un archétype dans la culture populaire. Archétype quisemblent nous poursuivre dans nos nuits les plus sombres. Parfois, nous nous réveillons en pleine nuit en se demandant:Ted Bundy brûle t'il en enfer? A d'autres moments, on se perd à imaginer un dialogue avec l'un d'entre eux...

Par ailleurs, une question qui elle aussi relève de l’anthropologie des religions se pose ici : le fait que l’on s’intéresse à cesfantômes, aujourd’hui, ne serait-il pas une manière de transgresser la morale judéo-chrétienne ? A ce propos nouspouvons pousser l’interrogation encore plus loin encore : la représentation, au sein de la culture populaire, de certainstueurs en série ne se substituerait-elle pas parfois à celle de Jésus-Christ ou du moins à celle de saints ? En outre, nouspouvons également nous interroger sur la symbolique de certains objets façonnés à leur effigie, ayant une évidenteconnotation religieuse chrétienne. Nous allons donc essayer de voir où nous conduit l’hypothèse d’un lien entrel’effacement de la morale chrétienne et la fascination pour les tueurs en série.

Avant d’entamer le cœur du sujet, il semble pertinent de s’interroger sur la notion de spectre en anthropologie desreligions. Tout d’abord, il s’agit d’un sujet marginalisé au sein de la communauté scientifique. En effet, il existe encore degrandes réticences vis-à-vis des croyances populaires, notamment les fantômes [2]. Cela nous permettra de tenter dedéfinir ce qu’est un spectre à travers les époques. Dans le monde grec et romain, les histoires de fantômes sontomniprésentes. La littérature grecque en regorge. Selon les témoignages, il s’agit, la plupart du temps, d’une personnemorte de manière brutale et/ou infâme. Jean-Pierre Vernant qui s’est intéressé de près à la question de la mort en Grèceancienne écrit : « C’est cette impossibilité de penser la mort du point de vue des morts qui tout à la fois constitue sonhonneur, son étrangeté radicale, sa complète altérité, et permet aux vivants de la dépasser en instituant, dans leur existencesociale, une constante remémoration de certains types de morts[3]. »

À Rome, il existe différentes sortes de spectres : tout comme en Grèce, il s’agit principalement de morts violentes(suicides, femmes mortes en couche…), notamment des âmes vengeresses et errantes[4]. Bien que certains rituels telsque la nécromancie soit explicitement interdite. D’autres, tels que ceux adressés aux manes sont tout à fait ancrés au seinde la société romaine[5].

En ce qui concerne le haut moyen-âge, les fantômes ne semblent pas faire partie des croyances populaires. Toutefois, ils’agit d’un sujet qui occupe les intellectuels religieux tels qu’Augustin. Très brièvement, il défend la thèse qu’il estquasiment impossible que les morts apparaissent aux vivants. En réalité, Augustin est assez ambigu à ce propos et étayedes arguments contradictoires.[6].

En effet, à partir de l’an mil, l’Eglise a transmis : « une morale religieuse centrée sur les notions de péché, de pénitence,de salut, qui a culminé à la fin du XIIe siècle dans la naissance du purgatoire[7]. » De ce fait, l’accès au paradis dépend,notamment, des bonnes et des mauvaises actions des individus mais également des suffrages effectués après sa mort partses proches. Par conséquent, au moyen-âge, il n’est pas exclu d’entendre des témoignages racontant qu’un mort soitapparu sous forme de spectre afin de demander de l’aide à ses proches en effectuant des prières, des aumônes ou encoredes messes[8] : Soucieuse d’organiser la solidarité des vivants et des morts, l’Eglise a donc donné un large écho aux récitsdes revenants[9].

À contrario, à partir de la Réforme, cette volonté a but lucratif de l’Eglise de conforter les paroissiens en la croyance defantômes disparaît pour des raisons évidentes liées au schisme.[10] De ce fait, les spectres disparaissent des archivesecclésiastiques, laissant les historiens au dépourvu[11]. Selon Caroline Callard, il est par conséquent impossibled’interroger la notion de croyance aux fantômes du XVI au XVIIème siècle. Le fantôme devient alors une figure defiction[12].

À partir de la Renaissance, la figure du fantôme prend un aspect bien plus réel. En effet, « la philosophie naturelle », quiapparaît à cette époque, révèle un intérêt non seulement pour les phénomènes naturels mais également ce qui est considérécomme étant « préternaturel[13]. » De ce fait, les apparitions spectrales sont perçues comme étant des phénomènes quel’homme se doit d’analyser de manière érudite[14]. Ainsi, certains humanistes tels que Pierre Le Loyer conçoivent une «science des spectres[15]. »

En outre, l’historienne met en exergue une interrogation : les histoires de fantômes renforcent-elles les croyances en desêtres surnaturelles ?[16] Pour notre époque, la réponse semble évidente : les médias (littérature, cinéma, reportages…) ontjoué un rôle énorme. En effet, d’après un sondage réalisé aux Etats-Unis 1978 : 12 % d’adulte disent croire aux fantômescontre 38% en 2001[17] : « L’explication des anthropologues suppose donc que la présence accrue des fantômes dans lesobjets dans la culture de masse a intensifié, voire engendré, la croyance en leur existence. La source – productionaudiovisuelle, livre, chanson … - n’est pas le lieu d’où recueillir les traces d’un témoignage. Bien au contraire, elle est icile lieu de production du phénomène, la matrice capable de stimuler l’adhésion d’un public de plus en plus vaste auxproposition qu’elle énonce[18].»

Bien que les tueurs en série ne s’inscrivent pas à proprement parler au sein des croyances populaires tels que les fantômes,nous pouvons tout de même les considérer comme des spectres hantant la culture populaire puisque, tout comme lesrevenants dont parle Caroline Callard, ce sont les médias de masses qui les maintiennent « en vie » . Toutefois, nouspouvons noter au moins une différence avec les fantômes dont nous avons parlés précédemment : les tueurs en sérien’effraient pas, ils fascinent. Cette fascination, dans certains cas, peut parfois s’approcher de l’idolâtrie. Par ailleurs, nouspouvons faire un lien entre ce phénomène et l’effacement de la morale chrétienne en Occident.

En effet, selon de bonnes sources[19], depuis les années 1950, l’Europe et les Etats-Unis s’émancipent des valeurschrétiennes. La source de la morale ne se trouve plus dans les Saintes Ecritures mais plutôt dans diverses infrastructurescollectives d’ordre politique, économique, social, scientifique ou culturel[20]. Aujourd’hui : « La caractéristique del’éthique qui anime le monde profane est d’être autonome[21]. » L’organisation des sociétés occidentales s’appuie doncsur la conscience éthique des Hommes et des Femmes[22]. Dans cette perspective, nous pouvons affirmer, sans trop nousavancer, que la société occidentale dans sa globalité craint de moins en moins, un « Jugement Dernier ». Par ailleurs, celapermet une plus grande liberté sur le plan de la morale. En effet : « La tendance contemporaine à passer sous silence lepéché et le jugement de Dieu s’explique en partie par sa réaction à cette réduction de la morale au domaine juridique del’infraction », à un interdit faisant de Dieu (tout au plus) « un comptable des manquements de l’homme à la loi[23]. »

Il n’est certes pas étonnant de voir émerger, dans ce contexte, un attrait ou même une fascination pour les tueurs ensérie. En effet, si l’on considère que Dieu est omniscient, Il est capable d’observer notre conscience autant que nos faits etgestes, dans les moindres détails. Par contre, les pouvoirs du système judiciaire sont beaucoup plus limités. De ce fait, laliberté humaine est beaucoup plus vaste. Si développer une fascination pour les tueurs en série peut être condamnable dupoint de vue de la morale chrétienne, elle ne l’est pas d’un point de vue juridique.

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Figure 2 bougie religieuse à l’effigie de Saint-Antoine

Nous pouvons constater une certaine similitude entre les deux modèles de bougie. Toutefois, une différence remarquablese trouve dans le message accompagnant la bougie. Bien évidemment, il serait erroné d’ignorer la part d’« humour noir»que reflètent ce genre de produits. Cependant, il nous semble tout de même pertinent d’en étudier la symbolique. Il estdifficile de connaître l’intérêt des acheteurs pour ce genre d’articles. Simple collection d’objets morbides ou réellefascination ? Dans le fond qui n’a jamais éprouvé une certaine curiosité, voire une volonté de provocation piquante ens’imaginant la réaction des gens lorsque nous boirions du café bien chaud notre mug à l’effigie de Ted Bundy ? (je fusimmédiatement débarassée de toute culpabilité lorsque celui-ci se brisa en mille morceaux sur le sol de ma cuisine…)

Néanmoins, nous savons que pour certaines personnes, il s’agit bien plus que de d’« humour noir». En effet, sur le planpsychologique il a été démontré que certaines femmes vouent une réelle admiration pour les tueurs, allant même jusqu’aufantasme sexuel (hybristophilie)[28]. Il semble pertinent de postuler que, parfois, la figure du tueur en série peut êtreperçue comme une figure patriarcale[29]. En outre, Justine Quintin précise que cette fascination peut venir du fait que lestueurs en série souvent perçu comme hors-norme, voire des surhommes : « Cette vie particulière suscite donc del’admiration, car elle est promesse de grandeur, de gloire et d’immortalité (…)[30] »

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Figure 4 icône du Sacré Cœur

Comme nous en avons fait l’hypothèse, cet engouement coïncide avec l’effacement de la morale chrétienne. Si l’intérêtpour les criminels peut révéler un but informatif et divertissant comme c’est le cas, par exemple, pour les youtubeuses deTrue Crime : Sonya Lwu, Liv, Crimes et Châtiments et Victoria Charlton, pour ne citer qu’elles, d’autres aspirent à unepassion plus morbide[33].

En effet, il existe des sites internet dédiés aux tueurs en série. Comme nous l’avons précisé auparavant, la plupartd’entre eux ont un but informatif. Néanmoins, certaines internautes ne cachent aucunement leur fascination pour cesindividus et leur accordent un statut très spécifique empreint, à nouveau, d’une certaine religiosité.

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On y voit par exemple une photo de Ted Bundy lors de son arrestation. Tedslittlegirl a modifié le cliché afinqu’une couronne de fleur apparaisse sur la tête du tueur. De surcroît, elle a ajouté une légende en dessous de sa créationindiquant : « Ted Buns[37]. » Or, buns en anglais signifie littéralement « petits pains ». Dès lors, la référence christique,pour ironique qu’elle soit, paraît évidente. Néanmoins, si Ted Bundy avait été capable de produire un « miracle », il auraitcertainement transformé l’eau en sang plutôt qu’en vin. Quant à la couronne de fleur qui peut être interprété de manièreparallèle à la couronne d’épine de Jésus, il n’y a pas beaucoup d’hypothèse à développer. Toutefois, on pourraits’interroger sur la symbolique des fleurs. Tedslittlegirl voudrait-elle signifier que, selon elle, Ted Bundy est promis aujardin d’Eden ?

En conclusion, nous avons tenté tout au long de ce travail de démontrer que l’étude des tueurs en série ne se limite pas àla criminologie. En effet, nous avons émis l’hypothèse que l’effacement de la morale chrétienne depuis les années 1950 afavorisé un intérêt, voire une véritable fascination pour les tueurs en série. Il est apparu, de manière évidente, que lesmédias ne sont pas étrangers à ce phénomène. En outre, nous avons pu établir que les tueurs en série sont en réalité uneforme de spectre hantant la culture populaire. Comme nous l’avons démontré lors du développement, cette omniprésencemaintenue par les médias peut créer des dérives à connotation religieuse : la figure d’un tueur en série prend un aspect desaint, voire christique.

Bibliographie :

Sources visuelles :

https://www.deviantart.com/tedslittlegirl/art

https://www.librairie-emmanuel.fr/veilleuse-blanche--moyen-modele-cylindrique--st-antoine-p-130794.

SwearyMarys sur Etsy.com

source filmatographique :

Joe Berlinger, Extremely Wicked, Shockingly Evil and Vile, 2019.

Article:

Henri Wattiaux, « La référence à l’Ecriture sainte en vue de l’agir moral des chrétiens », Revue théologique de Louvain,14, 1983.

Compte rendu :

Geneviève Hoffmann, « Maria Patera, Figures grecques de l’épouvante de l’antiquité au présent. Peurs enfantines etadultes », Anabases (En ligne), 23-2016, consulté le 14.02. 2022.

Monographies :

Caroline Callard, « Le temps des fantômes », édition Fayard, 2019.

Jean-Claude Schmitt, Les revenants, les vivants et les morts dans la société médiévale, édition Gallimard.

[1] Justine Quintin, « les tueurs en série et les meurtriers de masses : la fascination pour les auteurs d’homicide multiples », Faculté de droit et de criminologie, Université catholique de Louvain, 2016, p.29-30. [2] Geneviève Hoffmann, « Maria Patera, Figures grecques de l’épouvante de l’antiquité au présent. Peurs enfantines et adultes », Anabases (En ligne), 23-2016, consulté le 14.02. 2022, p.1. [3] Jean-Pierre Vernant, in Jean-Claude Schmitt, « Les revenants, les vivants et les morts dans la société médiévale », édition Gallimard, p.22. [4] Ibid. [5] Ibid. [6] Ibidem, pp.28-44. [7] Jean-Claude Schmitt, Les revenants, les vivants et les morts dans la société médiévale, édition Gallimard, p.8. [8] Ibidem p.9. [9] Ibidem, p.10. [10] Caroline Callard, « Le temps des fantômes », édition Fayard, 2019, p.18. [11] Ibidem, p.23. [12] Ibid. [13] Ibidem, p.47. [14] Ibid. [15] Ibidem, p.49. [16] Ibidem, p.32. [17] Ibid. [18] Ibidem, p.33. [19] Henri Wattiaux, « La référence à l’Ecriture sainte en vue de l’agir moral des chrétiens », Revue théologique de Louvain, 14, 1983, p.53. [20] Ibidem, p.54. [21] Ibid. [22] Ibidem, p.55. [23] Ibidem, p. 56. [24] Justine Quintin, op.cit., pp.45-46. [25] Article vendu par SwearyMarys sur Etsy.com [27] https://www.librairie-emmanuel.fr/veilleuse-blanche--moyen-modele-cylindrique--st-antoine-p-130794. [28] Justine Quintin, op.cit., p.49. [29] Ibid. [30] Ibidem., p.40. [31] https://smallthings.fr/extremely-wicked-shockingly-evil-critique-netflix/ [32] https://www.traditions-monastiques.com/fr/icone-sacre-coeur-jesus/2053-christ-bras-etendus-couleur.html [33] Ibidem, p.35. [34] Deviantart est une plateforme en ligne permettant à chacun.e de partager ses créations artistiques. [35] https://www.deviantart.com/tedslittlegirl/about [36]https://www.deviantart.com/tedslittlegirl/art/Ted-Buns-567203637 [37] Ibidem.

#tueursenserie #tedbundy #horreur #analyse #anthropologie

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