Sept. 28, 2016

“The American Professional Society on the Abuse of Children [is] presenting a ‘special issue’ of one of its publications devoted to [Differential response] – or rather, devoted to bashing DR….

“APSAC’s track record for getting child welfare issues right is less than distinguished. As Debbie Nathan and Michael Snedeker explain in Satan’s Silence, APSAC was formed in the 1980s largely by well-meaning ‘professionals’ who promoted claims of a supposed epidemic of mass molestation and satanic ritual abuse in day care centers.

“ ‘From its inception,’ Nathan and Snedeker write, ‘APSAC’s leadership roster was a veritable directory of ritual-abuse architects.’  Kee MacFarlane, who led the questioning of children in the notorious McMartin Preschool case, served on APSAC’s board – and received the group’s Outstanding Professional award – a decade after McMartin.  And in 1997, three years after writing an article promoting the idea that there really were secret tunnels under the McMartin Preschool, Roland Summit, another former board member, received the group’s Lifetime Achievement award.”

– From “Opposition to Differential Response Dealt Heavy Blow” by Richard Wexler in the Chronicle of Social Change (Sept. 24)

Differential response – a less adversarial, more collaborative approach to reports of child abuse and neglect – isn’t a subject I’m well-informed on. But Wexler’s characterization of APSAC’s culpability for the day-care panic can’t be disputed.

Next: Has APSAC recanted about ‘satanic ritual abuse’?

May 4, 2012

“Written reports that contain statements such as ‘The child said that Mr. Bob told them secrets’ are meaningless.

“We need to know whether this was a spontaneous remark, whether this was prompted by an open-ended question (e.g., “What did Mr. Bob tell you?”), or whether this is merely the interviewer’s memory of the gist of a conversation in which the interviewer asked, ‘Did Mr. Bob ask you to keep secrets?’ and the child reluctantly may have replied, ‘Yes.’

“Some summaries of the interviews are written in such a way as to make one believe that children made spontaneous and detailed statements about sexual abuse. However in the few instances where we have transcripts of other interviews, it is clear that the child only responded ‘yes’ or ‘no’ to a barrage of leading questions.”

– From “Jeopardy in the Courtroom: A Scientific Analysis of Children’s
Testimony” by Stephen J. Ceci and Maggie Bruck (1995)

Nov. 5, 2012

“When five-year-old Allison’s parents begin to see a change in her behavior at home, they seek professional help for her. They find that Allison and other children have been ritually abused at a day care center. Thus begins Allison’s recovery….”

– From “Don’t Make Me Go Back, Mommy: A Child’s Book about Satanic Ritual Abuse” by Doris Sanford  (1990)

Who knows how many lucky youngsters found this colorfully illustrated hardback under the Christmas tree? (More than 7,000 copies made it into print.)

Although Sanford credits herself with “months of intensive research into the nature and practice of satanic ritual abuse,” her dedication to “Patti Hills, Survivor…. We honor you, Patti! ” suggests she relied heavily on a Portland, Oregon, therapist “who claims to be… a witness to human sacrifice” (Willamette Week, Oct. 22, 1997). Also consulting: Lauren Stratford, author of the discredited baby-breeder memoir “Satan’s Underground.”

In 1993, “Don’t Make Me Go Back, Mommy” helped advance a notorious ritual-abuse case against a Spring Valley, Calif., child-care volunteer. The mother of one of Dale Akiki’s supposed victims admitted under cross-examination that she had read the book to her daughter, and it likely made the rounds of other parents. (After more than two years behind bars and a seven-month trial, Akiki was found not guilty of all charges.)

Eventually, however, “Don’t Make Me Go Back, Mommy” would become a target of appropriate (and sometimes hilarious) ridicule.

April 28, 2017

“There is this idea that people of the 1980s were just not very bright or really superstitious or something like that. Back then, the people who questioned it were treated with suspicion. People would say, ‘Of course this is happening, what’s wrong with you?’ And it’s not like this is an anomaly in American history. In the ’50s, Commies were crawling out of the basement. This stuff goes back to Salem witch trials…

“The ritual abuse thing also became part of psychological culture. This idea that children don’t lie about these things became really entrenched for a while….

“It was a way to talk about actual abuse, I think. At the time, the idea that childhood abuse was mostly perpetrated by family members was too outrageous, too awful. People would rather believe that it was evil, Satan-worshipping strangers.”

– Dan Chaon, author of “Ill Will,” quoted by Joe Gross in the Austin American-Statesman

Early on, Chaon’s interest in writing a novel centered on “satanic ritual abuse” was piqued by the West Memphis Three.