Cultic Studies Review, Vol. 2, No. 3, 2003, Page 37
children, (e.g., shelters for battered women, counseling for rape victims, and counseling for
victims of sexual and physical abuse) (Herman, 1992). The recognition that sexual abuse of
children is much more prevalent than had previously been acknowledged was a necessary
rectification of a problem that existed in the profession and in our society for many years.
Social work always has been a profession sensitive to environmental issues. In the late ‗70s,
as social work training incorporated the findings of the feminist movement, social work
students were trained by individuals concerned about abuse issues. After reports of abuse
had been discounted for decades, social workers saw the importance of believing children
and women who had been abused. In 1984, Masson wrote The Assault on Truth: Freud‘s
Suppression of the Seduction Theory in which he posited that Freud cowardly retreated from
his seduction theory because it was criticized by the medical community. This book was
cited by some social workers, among others, to assert that Freud was bowing to society‘s
need to deny the truth and discount women and children by disavowing his trauma theory.
By endorsing Freud‘s seduction theory these individuals moved from a more complex to a
more simplistic notion of the causative factors of mental illness (Saari, 1994).
The influence of the recovery movement in the mental health field was also felt in the
1980s. Kaminer points to the simplistic notions of the recovery movement (Kaminer, 1992).
Unfortunately, these simplistic notions gained more widespread appeal and credibility as
those ―in recovery‖ entered various mental health fields to become therapists. The recovery
movement encouraged the notions of victimization and regression by defining practically
everybody as survivors who should get in touch with their ―inner child.‖ Kaminer questions:
What are the political implications of a mass movement that counsels surrender of will and
submission to a higher power describing almost everyone as hapless victims of familial
abuse? What are the implications of a tradition that tells us all problems can be readily
solved, in a few simple steps—a tradition in which order and obedience to technique are
virtues and respect for complexities, uncertainties, and existential unease are signs of
failure, if not sin? The notion of selfhood that emerges from recovery ...is essentially more
conducive to totalitarianism than democracy, (p. 152)
Television talk shows and books gave victims of and leaders in the recovery movement a
widespread audience.
False Memories of Sexual Abuse
As a result of the events previously described, numerous traumatized victims of sexual
abuse felt less isolated and more understood. However, the terrain was fertile for the
development of false memories of sexual abuse. Some clinicians became ―trauma
therapists,‖ experts on abuse. The work of Fredrickson influenced therapists who reasoned
fallaciously that one could presume that patients were sexually abused in childhood based
upon symptomotology. In her book, Repressed Memories: A Journey to Recovery from
Sexual Abuse, Fredrickson provided therapists with a checklist of aftereffects (Fredrickson,
1992). Entire clinical categories (e.g., depression, eating disorders, etc.) were interpreted
as symptoms of abuse. Fredrickson also described specific methods for retrieving memories
of sexual abuse, which included guided imagery, dream work, journal writing, body work,
hypnosis, art therapy, and rage work (Fredrickson, 1992).
The theories of the trauma therapists had a great influence on their patients. The patient‘s
initial idealizing transference reactions, seeing the therapist as an all-knowing expert, gave
the therapists tremendous power over patients. As with the cult leaders, if the idealizing
transference was never interpreted, patients were kept in a childlike, dependent position.
The traumatist‘s ―suspicion‖ of sexual abuse, based on a variety of symptoms, often was
expressed in the first session with a patient who had come to therapy with no such memory
of abuse. This early diagnosis often was supported by self-help books, such as The Courage
children, (e.g., shelters for battered women, counseling for rape victims, and counseling for
victims of sexual and physical abuse) (Herman, 1992). The recognition that sexual abuse of
children is much more prevalent than had previously been acknowledged was a necessary
rectification of a problem that existed in the profession and in our society for many years.
Social work always has been a profession sensitive to environmental issues. In the late ‗70s,
as social work training incorporated the findings of the feminist movement, social work
students were trained by individuals concerned about abuse issues. After reports of abuse
had been discounted for decades, social workers saw the importance of believing children
and women who had been abused. In 1984, Masson wrote The Assault on Truth: Freud‘s
Suppression of the Seduction Theory in which he posited that Freud cowardly retreated from
his seduction theory because it was criticized by the medical community. This book was
cited by some social workers, among others, to assert that Freud was bowing to society‘s
need to deny the truth and discount women and children by disavowing his trauma theory.
By endorsing Freud‘s seduction theory these individuals moved from a more complex to a
more simplistic notion of the causative factors of mental illness (Saari, 1994).
The influence of the recovery movement in the mental health field was also felt in the
1980s. Kaminer points to the simplistic notions of the recovery movement (Kaminer, 1992).
Unfortunately, these simplistic notions gained more widespread appeal and credibility as
those ―in recovery‖ entered various mental health fields to become therapists. The recovery
movement encouraged the notions of victimization and regression by defining practically
everybody as survivors who should get in touch with their ―inner child.‖ Kaminer questions:
What are the political implications of a mass movement that counsels surrender of will and
submission to a higher power describing almost everyone as hapless victims of familial
abuse? What are the implications of a tradition that tells us all problems can be readily
solved, in a few simple steps—a tradition in which order and obedience to technique are
virtues and respect for complexities, uncertainties, and existential unease are signs of
failure, if not sin? The notion of selfhood that emerges from recovery ...is essentially more
conducive to totalitarianism than democracy, (p. 152)
Television talk shows and books gave victims of and leaders in the recovery movement a
widespread audience.
False Memories of Sexual Abuse
As a result of the events previously described, numerous traumatized victims of sexual
abuse felt less isolated and more understood. However, the terrain was fertile for the
development of false memories of sexual abuse. Some clinicians became ―trauma
therapists,‖ experts on abuse. The work of Fredrickson influenced therapists who reasoned
fallaciously that one could presume that patients were sexually abused in childhood based
upon symptomotology. In her book, Repressed Memories: A Journey to Recovery from
Sexual Abuse, Fredrickson provided therapists with a checklist of aftereffects (Fredrickson,
1992). Entire clinical categories (e.g., depression, eating disorders, etc.) were interpreted
as symptoms of abuse. Fredrickson also described specific methods for retrieving memories
of sexual abuse, which included guided imagery, dream work, journal writing, body work,
hypnosis, art therapy, and rage work (Fredrickson, 1992).
The theories of the trauma therapists had a great influence on their patients. The patient‘s
initial idealizing transference reactions, seeing the therapist as an all-knowing expert, gave
the therapists tremendous power over patients. As with the cult leaders, if the idealizing
transference was never interpreted, patients were kept in a childlike, dependent position.
The traumatist‘s ―suspicion‖ of sexual abuse, based on a variety of symptoms, often was
expressed in the first session with a patient who had come to therapy with no such memory
of abuse. This early diagnosis often was supported by self-help books, such as The Courage
