May 31, 2013

“After the DSM-III, often called the ‘Bible’ of psychiatric diagnosis, included (Multiple Personality Disorder) in 1980, thousands of spurious cases emerged in the next two decades, and special psychiatric clinics arose to treat them. Yet faced with evidence of this disastrous epidemic, the DSM-IV did not delete the diagnosis. Instead, the manual renamed it Dissociative Identity Disorder.

“ ‘MPD presented a dilemma for me,’ says (psychiatrist Allen Frances, who oversaw DSM-IV). ‘We took scrupulous pains to present both sides of the controversy as fairly and effectively as possible – even though I believed one side was complete bunk.’ How do you ‘fairly’ argue for a diagnosis you think is complete bunk? Where’s the methodological rigor? Why did it take malpractice suits to close the psychiatric MPD clinics and not the presumed voice of scientific authority, the DSM? Dissociative Identity Disorder remains in the DSM-5.”

– From “How Psychiatry Went Crazy” by Carol Tavris in the Wall Street Journal (May 17, 2013)

“Another disturbing by-product of the MPD diagnosis is the prevalence of alleged repressed memories of satanic ritual abuse. The association of satanic ritual abuse in MPD diagnoses has been attributed to the belief by numerous MPD adherents in the existence of an intergenerational satanic cult conspiracy that has murdered thousands without leaving a trace of evidence.”

– From “Repressed Memory, Multiple Personality Disorder and Satanic Ritual Abuse,” an amicus brief filed in Supreme Court of Georgia, Kahout v. Charter Peachford Behavioral Health System (September 1998)

Jan. 25, 2017

“Why is there such a cultural bias toward stories of abuse – and especially toward grotesque and absurd tales, even when there is no reliable evidence that any crime occurred in the first place?

“The very people we count on to protect our society – prosecutors, police, social workers, jurors, even parents – are eliciting fantasies from children that express our worst collective fears. ….

“The libel that our society has imposed on child-care workers is a kind of projection of guilt for the damage that we ourselves have done, as parents and as a society. We have given our children to strangers to rear, and it makes us uneasy and fearful. Is it any wonder we have a bad conscience?…. ”

– From “Child-care Demons” by Lawrence Wright in The New Yorker (Oct. 3, 1994)

Dec. 21, 2013

As noted here and here, News & Observer columnist Dennis Rogers was among the too-few voices of skepticism about the Little Rascals case. Today Rogers is mostly retired, but he continues to lament the state’s failure to take responsibility for its willful prosecution of seven innocent defendants:

“North Carolina has a sad reputation for misguided justice. There is no better example than the plight of the Edenton Seven. The government destroyed lives and families in its fevered rush to find wrong where there was none.

“It takes political courage to right painful and embarrassing wrongs from 25 years ago. The case of the Edenton Seven offers those who would claim the mantle of leadership in our state an opportunity to demonstrate that they are the kind of people we need in Raleigh.

“Silence in the face of such obvious injustice is cowardice.”

Aug. 3, 2014

“Over the last 12 years, there have been hundreds of day care cases across the United States which involved allegations of ritual child abuse. The discovery and successful prosecution of a number of these cases has done much to expose cult activity and increase our awareness. While day care cases may ultimately be the ‘Achilles’ heel’ of organized cults who desire to expand their power and influence, there is nonetheless tremendous reluctance on the part of most victims to come forward. This is primarily due to the response of the media and the public.

“Along with the very real fear of reprisal or death associated with disclosure, adult survivors of ritual abuse who come forward face not only a climate of disbelief, but a lack of support services as well. Having endured the unspeakable horrors of ritual abuse, they face further victimization by an entire system in denial…..

“It is also often difficult to obtain conclusive medical evidence supportive of a child’s allegations of ritual physical and sexual abuse. Most cults use very sophisticated abuse, torture, and mind control techniques which are difficult to detect. For example, during the abuse and programming of children, cults may use the following: electroshock; pins and needles which are inserted under the fingernails or into sexual or other orifices of the body; knife cuts or burns into the scalp, onto the soles of the feet, or in the creases of the skin; as well as injuries designed to be explainable by otherwise acceptable means….

“Many cults either own or have access to a crematorium, and are assisted by cult physicians and/or coroners who cover up the cause of death of their victims. Less sophisticated methods for body disposal which have been used effectively are lime or acid pits, as well as tree shredders….

“When a concerned parent or therapist manages to make the child feel safe enough to make a disclosure, the system responds by discounting the allegations on the basis that the disclosure was not made at the onset of the therapeutic process….

“Children frequently report having been taken by train, boat, submarine or airplane to a specific location to participate in ritual activity. Often they are blindfolded and only told the name of the location after they have arrived.

“In reality, such transportation may only have been simulated, and a false location given. Or the child may, in fact, have been in a plane which flew in a circle for 20 minutes, with the ultimate destination falsified. In either case, facts are distorted to discredit later disclosures….

“(Footnote:) My contact with survivors in South Carolina and other states in the South reveals that alligators are commonly used as a means of disposal in these areas….”

– From “Representing Children in Family Court: A Resource Manual for Attorneys and Guardians Ad Litem,” a (no longer available) publication of the South Carolina Bar (1993, 1995) by Sylvia Lynn Gillotte, chairman of the Resource Manual Project, Officer of the Governor, Guardian Ad Litem Program, in Spartanburg, S.C.

Ms. Gillotte makes an earnest and articulate argument that the nation’s day cares were (are?) plagued by “satanic ritual abuse.” Predictably absent in her 5,000-word manifesto, however, is anything approaching the requisite extraordinary evidence for extraordinary claims. Electroshock? Tree shredders? Plane rides? Alligators? “Cult physicians and/or coroners”?

Unlike so many who shared her convictions in the 1980s and ’90s, Ms. Gillotte has not retreated from the arena. Now an adjunct professor in the department of criminology at the University of South Florida Sarasota-Manatee, she teaches a course on “Legal Perspectives on Crimes Against Children” that features a main text by John E.B. Myers and a Skype interview with Randy Noblitt.

Professor Gillotte’s syllabus is unusual if not unique in 21st-century academia. Much more typical: Catherine Caldwell-Harris’s at Boston University.

Despite our wide differences, Professor Gillotte has generously taken the time to address my skepticism about ritual abuse. Later this week I’ll be quoting from our exchange.