Cultic Studies Review, Vol. 5, No. 1, 2006, Page 49
may adopt a name for their group (Stage 2). At this point, the haters only disparage the
hated coworker within their group (Stage 3). As time passes, the haters openly insult the
hated coworker either directly or indirectly by allowing disparaging remarks to be overheard
from afar (Stage 4). One morning, the hated coworker discovers his desk rearranged and
offensive images pasted over a picture depicting his wife and children (Stage 5). From the
sophomoric to the terroristic, acts of hate have the same effect. Eventually, the haters
sabotage the hated coworker‘s projects and attempt to ruin the individual‘s reputation
through rumors and innuendoes (Stage 6). In so doing, the haters make the work
environment intolerable for the hate target (Stage 7). Scenarios like this occur every day
across America and, indeed, around the world. The targets of hate may change, but the
hate process remains constant.
Assessment
Assessing and analyzing skinhead groups can help investigators tailor intervention
strategies to each hate group, thus increasing the probability of successful intervention and
rehabilitation. Law enforcement can assess a skinhead group by first determining if the
group is hate motivated or criminally motivated. The best method to establish motivation is
through one-on-one interviews, although reviewing police reports and criminal histories
prove adequate determining factors as well.
Second, investigators should measure the maturity of the group, which is not determined by
the chronological age of the group‘s members but by the collective actions of the group.
Violence constitutes an important maturation indicator. Comparing the group‘s activities to
the stages in the hate model can determine the maturity of a skinhead group. Mature
groups commit more violent acts than immature groups.
An additional step in the assessment process involves gauging the strength of the group‘s
mythology. Immature groups have simple mythologies, whereas mature groups have more
complex and stubborn mythologies. Studying group mythologies proves difficult because
they represent the aggregate of a group‘s common beliefs, experiences, symbols, and
rituals.
Symbols, Rituals, and Mythology
Fully understanding hate groups involves identifying and defining their unique symbols,
rituals, and mythologies. Symbols give greater meaning to irrational hate. Haters use
symbols for self- identification and to form common bonds with other group members.
Additionally, they often swear allegiance to these symbols. For example, the swastika, a
simple symbol, served as a powerful rallying point for the Nazi movement and helped
mobilize an entire country.21
Each hate group adopts its own symbols or borrows them from others. Symbolic words and
nonverbal behaviors reflect individual disdain and serve as advertisements to attract fellow
sympathizers. Offensive language is the most common expression of dislike for others. Hate
groups also display contempt by using nonverbal gestures, such as a Nazi salute. Clothes,
short haircuts, military boots, tattoos, and bumper stickers also represent symbols that can
effectively communicate hate.
Symbols, however, are not enough to unify a group therefore, more organized hate groups
incorporate rituals, which serve two functions. First, they relieve individual group members
from deep thought and self-examination. Second, rituals reinforce beliefs and fortify group
unity.
The hate group‘s experiences, beliefs, and use of symbols and rituals combine to create
group mythologies. Mythologies unify disparate thoughts and act as filters through which
group members interpret reality.22 Group mythologies can have profound effects on its
may adopt a name for their group (Stage 2). At this point, the haters only disparage the
hated coworker within their group (Stage 3). As time passes, the haters openly insult the
hated coworker either directly or indirectly by allowing disparaging remarks to be overheard
from afar (Stage 4). One morning, the hated coworker discovers his desk rearranged and
offensive images pasted over a picture depicting his wife and children (Stage 5). From the
sophomoric to the terroristic, acts of hate have the same effect. Eventually, the haters
sabotage the hated coworker‘s projects and attempt to ruin the individual‘s reputation
through rumors and innuendoes (Stage 6). In so doing, the haters make the work
environment intolerable for the hate target (Stage 7). Scenarios like this occur every day
across America and, indeed, around the world. The targets of hate may change, but the
hate process remains constant.
Assessment
Assessing and analyzing skinhead groups can help investigators tailor intervention
strategies to each hate group, thus increasing the probability of successful intervention and
rehabilitation. Law enforcement can assess a skinhead group by first determining if the
group is hate motivated or criminally motivated. The best method to establish motivation is
through one-on-one interviews, although reviewing police reports and criminal histories
prove adequate determining factors as well.
Second, investigators should measure the maturity of the group, which is not determined by
the chronological age of the group‘s members but by the collective actions of the group.
Violence constitutes an important maturation indicator. Comparing the group‘s activities to
the stages in the hate model can determine the maturity of a skinhead group. Mature
groups commit more violent acts than immature groups.
An additional step in the assessment process involves gauging the strength of the group‘s
mythology. Immature groups have simple mythologies, whereas mature groups have more
complex and stubborn mythologies. Studying group mythologies proves difficult because
they represent the aggregate of a group‘s common beliefs, experiences, symbols, and
rituals.
Symbols, Rituals, and Mythology
Fully understanding hate groups involves identifying and defining their unique symbols,
rituals, and mythologies. Symbols give greater meaning to irrational hate. Haters use
symbols for self- identification and to form common bonds with other group members.
Additionally, they often swear allegiance to these symbols. For example, the swastika, a
simple symbol, served as a powerful rallying point for the Nazi movement and helped
mobilize an entire country.21
Each hate group adopts its own symbols or borrows them from others. Symbolic words and
nonverbal behaviors reflect individual disdain and serve as advertisements to attract fellow
sympathizers. Offensive language is the most common expression of dislike for others. Hate
groups also display contempt by using nonverbal gestures, such as a Nazi salute. Clothes,
short haircuts, military boots, tattoos, and bumper stickers also represent symbols that can
effectively communicate hate.
Symbols, however, are not enough to unify a group therefore, more organized hate groups
incorporate rituals, which serve two functions. First, they relieve individual group members
from deep thought and self-examination. Second, rituals reinforce beliefs and fortify group
unity.
The hate group‘s experiences, beliefs, and use of symbols and rituals combine to create
group mythologies. Mythologies unify disparate thoughts and act as filters through which
group members interpret reality.22 Group mythologies can have profound effects on its
