International Journal of Cultic Studies ■ Vol. 8, 2017 47
clients of the coping strategies they utilized to
survive while in the cult. Their secret selves
helped them find ways to survive in the cult.
Despite all of the pressure and subjugation they
experienced in their former cult, their true selves
took root and helped them leave and start new
lives. Books, articles, and support groups can
help through this process. Books written for cult
survivors such as Take Back Your Life (Lalich &
Tobias, 2006), Releasing the Bonds (Hassan,
2000), and Recovery From Cults: Help for
Victims of Psychological and Spiritual Abuse
(Langone, 1994) can be extremely helpful in the
recovery process. ICSA also provides resources
and links to conferences, workshops, and
websites for counselors and cult survivors alike.
Limitations
As with all qualitative research, transferability of
the results is up to the individual reader, and not
all themes directly transfer to all SGAs.
Participants represented eight different cults, and
their time out of the cult ranged from 2 to 16
years. Each participant’s cult and postcult
experience may be different based on the
different cults and the participant’s length of
time outside of the cult. However, Lalich and
Tobias (2006) found cults are very similar in
techniques and practices thus, consequences
may be similar to former members. Also, all
participants identified themselves as
white/Caucasian, with 14 participants being
female and one male. Experiences may be very
different for ethnic minorities and for males and
females. Also, several participants had been in
therapy, while others had not. Because the
interviews were in the form of self-reports, some
participants may have had more self-awareness
than others.
Recommendations for Future Research
More research on SGA cult survivors is needed,
especially in terms of healthy/unhealthy
attachment and also in terms of trauma.
Experiences of ethnic minorities, males, and
lesbian, gay, and transgender individuals also
needs to be explored, along with subsequent
issues. Other areas include parenting styles of
former SGAs and marital relationships of those
born and raised in cults. There also is much to
explore and research in terms of helping SGAs
and counselors understand the cult experience
and resultant issues.
Conclusion
Individuals born and raised in religious cults
often deal with a number of issues beyond those
of first-generation cult survivors. Those SGAs
who leave often experience a lifetime of
consequences based on their treatment in the
group. SGAs experience depression, anger,
suicidal thoughts, trauma, neglect, and the
results of prolonged abuse. Former members are
often behind in job and education skills, and
they often lack decision=making skills and trust
in authority figures. SGAs struggle with trusting
others in relationships, experiencing loneliness,
and being cut off from former friends and
family. Cult personalities and secret selves are
formed in the cult. Former-member SGAs spend
their time trying to figure out who they are
separate from the cult doctrines, practices, and
structures.
Information from this constructivist grounded
theory can provide information for SGAs and
help them move into and feel empowered in the
outside world. This information can provide a
foundation for continued discussion between
counselors, researchers, and SGAs in continuing
to meet the needs of SGA religious cult
survivors.
References
Almendros, C., Carrobles, J., &Rodríguez-Carballeira, A. (2007).
Former members’ perceptions of cult involvement. Cultic Studies
Review, 6, 1–20.
Black, N. (2009). Blood money: A grounded theory of corporate
citizenship: Myanmar (Burma) as a case in point. (Doctoral
Thesis, University of Waikato, New Zealand). Retrieved from
http://hdl.handle.net/10289/3962
Boeri, M. (2002). Women after the utopia: The gendered lives of
former cult members. Journal of Contemporary Ethnography, 31,
323–360. doi:10.1016/S0272-7358(98)00093-2
Boeri, M., &Boeri, N. (2009). Intergenerational memories of life
in a cult: A life course analysis. Journal of Ethnographic &
Qualitative Research, 3, 79–90.
Charmaz, K. (1983). The grounded theory method: An explication
and interpretation. In R. M Emerson (Ed.), Contemporary field
research (pp. 109–126). Boston, MA: Little, Brown.
Charmaz, K. (2003). Grounded theory: Objectivist and
constructivist methods. In N. K. Denzin &Y. S. Lincoln (Eds.),
Strategies of qualitative inquiry (pp. 249–291). Thousand Oaks,
CA: Sage.
clients of the coping strategies they utilized to
survive while in the cult. Their secret selves
helped them find ways to survive in the cult.
Despite all of the pressure and subjugation they
experienced in their former cult, their true selves
took root and helped them leave and start new
lives. Books, articles, and support groups can
help through this process. Books written for cult
survivors such as Take Back Your Life (Lalich &
Tobias, 2006), Releasing the Bonds (Hassan,
2000), and Recovery From Cults: Help for
Victims of Psychological and Spiritual Abuse
(Langone, 1994) can be extremely helpful in the
recovery process. ICSA also provides resources
and links to conferences, workshops, and
websites for counselors and cult survivors alike.
Limitations
As with all qualitative research, transferability of
the results is up to the individual reader, and not
all themes directly transfer to all SGAs.
Participants represented eight different cults, and
their time out of the cult ranged from 2 to 16
years. Each participant’s cult and postcult
experience may be different based on the
different cults and the participant’s length of
time outside of the cult. However, Lalich and
Tobias (2006) found cults are very similar in
techniques and practices thus, consequences
may be similar to former members. Also, all
participants identified themselves as
white/Caucasian, with 14 participants being
female and one male. Experiences may be very
different for ethnic minorities and for males and
females. Also, several participants had been in
therapy, while others had not. Because the
interviews were in the form of self-reports, some
participants may have had more self-awareness
than others.
Recommendations for Future Research
More research on SGA cult survivors is needed,
especially in terms of healthy/unhealthy
attachment and also in terms of trauma.
Experiences of ethnic minorities, males, and
lesbian, gay, and transgender individuals also
needs to be explored, along with subsequent
issues. Other areas include parenting styles of
former SGAs and marital relationships of those
born and raised in cults. There also is much to
explore and research in terms of helping SGAs
and counselors understand the cult experience
and resultant issues.
Conclusion
Individuals born and raised in religious cults
often deal with a number of issues beyond those
of first-generation cult survivors. Those SGAs
who leave often experience a lifetime of
consequences based on their treatment in the
group. SGAs experience depression, anger,
suicidal thoughts, trauma, neglect, and the
results of prolonged abuse. Former members are
often behind in job and education skills, and
they often lack decision=making skills and trust
in authority figures. SGAs struggle with trusting
others in relationships, experiencing loneliness,
and being cut off from former friends and
family. Cult personalities and secret selves are
formed in the cult. Former-member SGAs spend
their time trying to figure out who they are
separate from the cult doctrines, practices, and
structures.
Information from this constructivist grounded
theory can provide information for SGAs and
help them move into and feel empowered in the
outside world. This information can provide a
foundation for continued discussion between
counselors, researchers, and SGAs in continuing
to meet the needs of SGA religious cult
survivors.
References
Almendros, C., Carrobles, J., &Rodríguez-Carballeira, A. (2007).
Former members’ perceptions of cult involvement. Cultic Studies
Review, 6, 1–20.
Black, N. (2009). Blood money: A grounded theory of corporate
citizenship: Myanmar (Burma) as a case in point. (Doctoral
Thesis, University of Waikato, New Zealand). Retrieved from
http://hdl.handle.net/10289/3962
Boeri, M. (2002). Women after the utopia: The gendered lives of
former cult members. Journal of Contemporary Ethnography, 31,
323–360. doi:10.1016/S0272-7358(98)00093-2
Boeri, M., &Boeri, N. (2009). Intergenerational memories of life
in a cult: A life course analysis. Journal of Ethnographic &
Qualitative Research, 3, 79–90.
Charmaz, K. (1983). The grounded theory method: An explication
and interpretation. In R. M Emerson (Ed.), Contemporary field
research (pp. 109–126). Boston, MA: Little, Brown.
Charmaz, K. (2003). Grounded theory: Objectivist and
constructivist methods. In N. K. Denzin &Y. S. Lincoln (Eds.),
Strategies of qualitative inquiry (pp. 249–291). Thousand Oaks,
CA: Sage.
