Nov. 19, 2012

Crucial to the moral panic was a wave of ill-conceived academic and professional literature.
I asked Molly C. Dougherty, editor of Nursing Research, whether her journal had ever published a retraction of “Parental Stress Response to Sexual Abuse and Ritualistic Abuse of Children in Day-Care Centers” (January/February 1990). As is obvious in the title, Susan J. Kelley’s article embraces and promotes the existence of ritual abuse in day cares.

Dr. Dougherty told me that no retraction had appeared in the past or would appear in the future: “The authors of the article were careful to provide a thorough sample description without including information that linked participants to any specific location or case. Conditions that would lead to a retraction are not present.”

This is from my reply to her:

“Of course you are correct that Susan J. Kelley didn’t say which day-care cases were the basis for ‘Parental Stress Response to Sexual Abuse and Ritualistic Abuse of Children in Day-Care Centers.’ (Fells Acres seems a likely candidate, since it was Kelley’s own improper interviewing of child-witnesses that led to the overturning of convictions in that case.)

“But the problem here is not specific to Fells Acres, McMartin or Little Rascals. The entire article was founded on a false belief: that satanic ritual abuse occurred at even one day care. No such ‘multiple victim, multiple offender’ allegations were ever validated. In case after bizarre case, charges were eventually dropped and guilty verdicts overturned.

“The decade-long moral panic finally collapsed in the early 1990s. Today you will not find a single respected academic or professional willing to give credence to the claims of the ritual abuse era.

“By contrast, this excerpt from Kelley’s abstract demonstrated her unquestioning advocacy:

“ ‘The purpose of this study was to examine the stress responses of parents to the sexual and ritualistic abuse of their children in day-care centers…. Parents of sexually abused children reported significantly more psychological distress than parents of nonabused children, with parents of ritually abused children displaying the most severe psychological distress.’

“Plainly, this article was guilty of what you lament in your (unrelated) September 11 blog post:
“failure to address legitimate alternative views and evidence.” And what better example of the “pseudo-science in the guise of science” criticized by Eileen Gambrill?

“I will leave you with a final question: Does Nursing Research really want to leave this article as its last word on the subject?”

So far, Dr. Dougherty’s answer seems to be yes.

Aug. 4, 2015

“Some have drawn parallels between the Salem witch trials of 1692 and the false accusations of sexual abuse that sweptc America in the 1980s. The difference is this:

“Those falsely accused in Salem got public apologies from their accusers and reparations. No such luck for the dozens of day-care workers and others who were falsely accused and imprisoned in modern-day America.

“We should be ashamed.”

– From “How the daycare child abuse hysteria of the 1980s became a witch hunt,” a review of “We Believe the Children,” by Maura Casey in the Washington Post (July 31)

I’ll have more soon on Richard Beck’s important new addition to the “satanic ritual abuse” bookshelf.

June 26, 2013

The suburban New York child sex abuse case documented in the Oscar-nominated “Capturing the Friedmans” (2003) returned to the spotlight Monday, this time because of a review panel’s finding that Jesse Friedman had in fact been rightfully convicted.

Although the New York Times describes the Friedman case as having come “to symbolize an era of sensational, often-suspect accusations of child molestation,” many aspects – including the 1988 confessions of both the defendant and his father – make it an outlier to the epidemic of day-care cases of that era.

The review panel itself emphasized this distinction, the Associated Press points out:

“The Friedman case has drawn comparisons to the 1980s McMartin Preschool scandal, but the investigators said they ‘were in no way similar.’ In the McMartin case, the report noted, more than 200 preschool children described being sexually abused by teachers, but only after months of highly suggestive questioning by social workers working with prosecutors. The report noted in the Friedman case, the victims were more than twice as old as the McMartin preschoolers and many in the Friedman case disclosed abuse quickly.”

Regardless, there are similarities, too. In an interview with the Village Voice interview last month, Jesse Friedman had this to say about the young computer students who testified against him:

“When I was in prison, my hope always hung on the idea that, give it five or 10 years; once they get to college, once they’re actual adults, once they’re old enough to no longer be living at home with their parents in Great Neck, they will come forward and admit that they lied.

“When (journalist( Debbie Nathan came to visit me, she told me that most of the complainants in the McMartin case publicly affirm that they were raped and abused in the McMartin Preschool. Whereas that case has been thoroughly, completely vetted beyond all doubt that nothing happened. And yet the kids involved believe that they were abused. She said, ‘You really can’t hang your hopes on the idea that the kids know that they lied and that nothing happened. Because they might very well think that something happened.’ “

Do the now-grown child-witnesses in the Little Rascals case “know that they lied and that nothing happened”? Or does the shapeless memory of their supposed abuse remain forever sealed from self-examination?

Oct. 11, 2015

“Satanism lacks a (Jim) Jones or (David) Koresh. Satanism has no Jonestown, no Waco, no Kool-Aid, no casual point of reference.

“This is because Satanic cults, as imagined in popular culture, do not exist.

“Still, some places across the country – West Memphis, Arkansas; Manhattan Beach, California; Edenton, North Carolina; Austin, Texas – belong to a brotherhood of cities united not by the stunned, silent grief of a tragedy like Waco’s, but by the shame of having left innocent families’ lives in ruin in the fervent pursuit of an imaginary evil….

“The ‘Satanic Panic’ of the 1980s and early ’90s was arguably even more frightening than a typical cult precisely because of this lack of a central figure or place; anybody could have been involved, and nobody was above suspicion….”

– From “Conviction of Things Not Seen: The Uniquely American Myth of Satanic Cults” by Dan Shewan at Pacific Standard (Oct. 8)