Cultic Studies Review, Vol. 3, Nos. 2 &3, 2004, Page 74
The Simpsons: Homer joins a cult in 1998
On February 8, 1998, Fox TV aired an episode of "The Simpsons," a witty cartoon parody of
a contemporary American family, in which the father, Homer, joins a cult called the
‗Movementarians.‘ Homer recruits his entire family, but his wife, Marge, soon has doubts
and escapes from the cult compound. She hires a Scottish deprogrammer, Willie Kilt, who
kidnaps Homer and the children by enticing them into a limousine that looks like the cult
leader's. In funny deprogramming scenes, Homer and the children sit entranced and tied to
chairs as Marge and Willie work on them. Homer inadvertently converts the deprogrammer
into a devotee of The Leader during the intervention.
Homer snaps out of his cultic spell after he tastes a drop of beer. The children reject the cult
for trick "hover bikes" offered them by Marge. They hang from nearly invisible fishing lines
and come crashing to the floor as the kids attempt to mount them. The episode touches
nearly every stereotype associated with cults, cult leaders, and deprogramming. It even
includes a floating sphere device, from "The Prisoner," a decades-old British TV series, that
tries to keep Marge from escaping. Anyone familiar with cults and cult films should find
humor at every turn.
Holy Smoke: A dark, twisted parody of deprogramming in 2000
The provocative moviemaker Jane Campion gained worldwide recognition for her award
winning film, The Piano. Rich imagery, surreal plots and feminist themes characterize
Campion‘s films. This production, co-written with her sister, Anna Campion, distributed by
Miramax Films, has attracted mixed reviews. Holy Smoke is a quirky, rite-of-passage story
about Ruth (Kate Winslet) who goes to India, converts to a Hindu sect after meeting the
guru, changes her name and chooses not to return to her dysfunctional family in Australia.
The family consults a cult expert who advises them to hire P. J. Waters (Harvey Keitel, who
also starred in The Piano), the best ―exit counselor‖ America has to offer. Waters appears in
Sydney at the airport in dark sunglasses, black sport coat, blue jeans and black cowboy
boots. His assistant is unavailable, so he goes it alone to deprogram Ruth after the family
tricks her to come to a remote desert cabin located on site at the arid Flinders Ranges. The
male family members and hired guards surround Ruth in a scene reminiscent of rustlers
corralling a wild horse.
Unlike a real exit counselor who requires the presence of at least one family member,
Waters is essentially alone with Ruth for several days. He proves to be smart, pompous, and
sleazy. He engages Ruth‘s sister-in-law in oral sex after she comes on to him like a groupie
with a crush. His mind-games with Ruth take a surprising twist after Ruth seduces him
during a particularly bizarre scene outside of the cabin. Waters resists her sexual invitation,
though she is stark naked in the desert night, until she urinates down her legs in a
transitional scene. Thereafter, Ruth cruelly manipulates her smitten exit counselor and
orders him to put on a tight red dress. Then she directs him to pleasure her orally. They
sleep together, but she finesses an escape in the morning. She could not get away on the
sharp desert terrain (bull dust) because Waters took her shoes. She makes shoes out of
Waters books tied to her feet with plastic bags. Waters awakes and tries to stop her. They
fight and he knocks her out, but he believes he may have killed her.
He stuffs her inside the boot of an old sedan with large antlers mounted on front. As he
drives down a rural road, Ruth‘s family members and guards in a truck stop him—he says
he‘s looking for Ruth. The sister-in-law hears knocking from the boot and lets Ruth out. The
men beat Waters senseless and leave him in the desert. In his delirium Waters has a vision
of Ruth as a Hindu goddess.
Later, Ruth and company have a change of heart and pick him up. Waters still wears the red
dress and one boot. The encounter transforms both deprogrammer and deprogrammee, and
Cultic Studies Review, Vol. 3, Nos. 2 &3, 2004, Page 75
mutual transformation appears to be Campion‘s intent. Both Waters and Ruth experience a
rite of passage. At the end, the plot segues one year later into resolved lives. Waters is
married to his black assistant and they have twin babies. He writes to Ruth who is in India
with her mother at a mission where they work. Ruth‘s father divorced to marry his
secretary. Waters tells Ruth that he is now a novel writer and that he still loves her.
Ironically, I saw Holy Smoke in Australia in January of 2000 just after an exit counseling
case—I had been to Australia 13 times on similar cases since 1987. There was no way I
could be objective about this film, but I can say that only 9 other people were in the large,
plush theater besides myself, my cousin and my niece. My Aussie relatives were more
confused and insulted by the movie than I was. I saw it as a sometimes provocative but
often clumsy film, moving the plot from a dark comedy in one scene, to a serious quest for
meaning in the next, to a shallow parody of an Australian family in another, and so on. I
know some of the consultants Campion used for the film, and I recognized the sources for
many of her ideas—she obviously did her research. I believe the film meant a lot to her and
her sister personally, but they bit off more than they could chew on this one.
But I’m a Cheerleader
This 2000 comedy/drama starring Clea Duvall tells a story about Megan, a confident and
opinionated 17-year-old whose parents worry that she is a lesbian. They send her against
her will to ―True Directions,‖ a rehabilitation camp to deprogram her from her alleged sexual
orientation. At the fundamentalist camp Megan meets Mary Brown, a homophobic
counselor, and befriends Graham who is an equally defiant resident. I have not seen this
film but one reviewer said: ‗Promising premise, stupid film.‖
(www.allmovieportal.com/m/2000_But_I‘m_a_Cheerleader.html)
Conclusion
Most observers of intervention report that the coercive variety of deprogramming lost
momentum in North America by the mid-1980s, and it was practically non-existent save for
isolated incidents by the early 1990s.22 Both the propaganda about deprogramming and the
need to represent the kidnap/deprogram paradigm in movies, magazine features, and news
reports, feed the social myth that ―brainwashed‖ persons need to be coerced for an exit
counseling session to succeed, when, in fact, they do not. Today, this exceptional paradigm
benefits only those who would vilify anti-cult efforts, those who would instill fear of family
intervention among their members, or those who wish to attract an audience.23 Old patterns
change slowly, but my hope is that some daring filmmaker can someday create an
entertaining, intelligent story about the sorely neglected drama of non-coercive
intervention.
Notes
1 A working definition from The American Heritage Dictionary (3rd Edition) of cult for the purposes of
this paper does not exclude the primary meaning as: ―A system of religious worship and ritual.‖ The
paper does however rely more heavily on the second and third entries: ―2. A religion or sect
considered extremist or false. 3.a. Obsessive devotion to a person or principle. b. The object of such
devotion.‖
2 Singer, p 286, summarizes this history. As to my use of the ―cult‖ word to describe controversial,
new or marginal groups, I am aware of its proper meaning in good scholarship as well as the
conventional, popular one that carries a pejorative load. I intend it as descriptive, not explanatory or
derogatory. I find the sociological convention of ―New Religious Movement‖ used by sensitive
academics to be overly restrictive, as not all cult activity is religious.
3 One survey reported in 1996 that 87% of respondents among Evangelicals ―do not agree that
rescuing and deprogramming sons and daughters from cults is an infringement upon their freedom of
religion.‖ See Martin, 1996.
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