Cultic Studies Journal, Vol. 5, No. 1 1988 Page 83
The Functions of Stereotypic Extremes
This paper has suggested that Utopian paradoxes have led to a plethora of organizational
constructs and philosophical assumptions that constantly place sect members in impossible
dilemmas. The dilemmas are so deep that even OASIS leadership has not escaped. These
paradoxes are revealed through the utilization of stereotypic extremes. These extremes are
surface manifestations of an environment of coercive persuasion and deviance production.
By creating strong, negative stereotypes, the sect has caused the opposite type of stereotyping to
occur. The sect points to ―evil and wicked men.‖ The members are thus left with the belief that
―Our leaders are holy and righteous men.‖ In situations where the sect expels members, the
remaining members do indeed reaffirm their allegiance to the leaders. More specifically, however,
the allegiance is transferred to the individuals who were able to pinpoint the ―deviance.‖ By
―Satanizing‖ certain individuals, the group's members will vent their anger, frustrations, and
failings upon the stereotyped ―evil ones,‖ and will subsequently blame all the group's it‘s on the
enemies.
People exposed to constant negative stereotyping will also stereotype on the opposite pole. Within
the context of the excommunication meeting, members express praise and thankfulness to their
leaders for saving and protecting them. They proclaim loyalty and submission to the bringers of
the condemnation, who are looked upon as saviors of the grouses internal integrity and morals. It
might be supposed that because members can see only evil in the target ―deviants‖ they can see
only good in the definers and exposers of it. The ―holy men‖ are capable of doing no wrong, while
the enemies are capable of doing no right. Thus, without having to say, ―I am holy,‖ OASIS's
leaders are able to exploit the praise of their members to reinforce the ―classification priesthood‖
and the ―sin-potential‖ hierarchy. Conflict management within OASIS, then, forces strict
conformity as the only option, and the choosing of any other option results in the production of
deviance. The following quote illustrates this point. Albert's testimony is key to understanding
how coercive persuasion and deviance production are intertwined. He speaks up near the end of
an excommunication meeting:
[Albert] When I heard these things, immediately these questions came to my mind.
Why? Why are these brothers making accusations against the church. And why are
they securing a following, and things like that. But I was instructed by those verses
that said, ―You younger men be subject to your leaders.‖ And these men are my
elders, and I'm to be subject to them. And they have said that this is a good thing,
because they know what is going on and we can be confident and support these
elders, when they make their decisions. Because they're the ones with authority ...
You see, I am at a point in my life where I can only grow when I support my elders.
When I am in my proper position, that of submission to authority, then I can be
secure. I'm real secure. In fact the only time that I can be insecure is when I step
out of the authority that is over me or I do the wrong things, or I hear the wrong
things, that would be usurping, or stepping out from under authority. I have found
that I am protected by being subject And nothing can get to me, because I am
protected by the elders. And in a real way, our elders are our shepherds. They are
suffering for us. They are responsible for us. We are dependent as long as we are in
subjection. It is not dangerous. I am subject to men that I know. I know their lives.
I've watched them. I will know them by their fruits. I've known these men for
years. And those things give me confidence in light of questions of authority, or of
their decisions, or just the shadow of suspicions that may creep in. Our confidence
is their past. How they've acted among us. They are devoted to us. And this gives
us very sound assurance when suspicions may be brought against them.
Albert, a young member of the sect, has learned a strong lesson from the excommunication of
two of his friends. He has become convinced that he ―can only grow when [he] support[s] [his]
The Functions of Stereotypic Extremes
This paper has suggested that Utopian paradoxes have led to a plethora of organizational
constructs and philosophical assumptions that constantly place sect members in impossible
dilemmas. The dilemmas are so deep that even OASIS leadership has not escaped. These
paradoxes are revealed through the utilization of stereotypic extremes. These extremes are
surface manifestations of an environment of coercive persuasion and deviance production.
By creating strong, negative stereotypes, the sect has caused the opposite type of stereotyping to
occur. The sect points to ―evil and wicked men.‖ The members are thus left with the belief that
―Our leaders are holy and righteous men.‖ In situations where the sect expels members, the
remaining members do indeed reaffirm their allegiance to the leaders. More specifically, however,
the allegiance is transferred to the individuals who were able to pinpoint the ―deviance.‖ By
―Satanizing‖ certain individuals, the group's members will vent their anger, frustrations, and
failings upon the stereotyped ―evil ones,‖ and will subsequently blame all the group's it‘s on the
enemies.
People exposed to constant negative stereotyping will also stereotype on the opposite pole. Within
the context of the excommunication meeting, members express praise and thankfulness to their
leaders for saving and protecting them. They proclaim loyalty and submission to the bringers of
the condemnation, who are looked upon as saviors of the grouses internal integrity and morals. It
might be supposed that because members can see only evil in the target ―deviants‖ they can see
only good in the definers and exposers of it. The ―holy men‖ are capable of doing no wrong, while
the enemies are capable of doing no right. Thus, without having to say, ―I am holy,‖ OASIS's
leaders are able to exploit the praise of their members to reinforce the ―classification priesthood‖
and the ―sin-potential‖ hierarchy. Conflict management within OASIS, then, forces strict
conformity as the only option, and the choosing of any other option results in the production of
deviance. The following quote illustrates this point. Albert's testimony is key to understanding
how coercive persuasion and deviance production are intertwined. He speaks up near the end of
an excommunication meeting:
[Albert] When I heard these things, immediately these questions came to my mind.
Why? Why are these brothers making accusations against the church. And why are
they securing a following, and things like that. But I was instructed by those verses
that said, ―You younger men be subject to your leaders.‖ And these men are my
elders, and I'm to be subject to them. And they have said that this is a good thing,
because they know what is going on and we can be confident and support these
elders, when they make their decisions. Because they're the ones with authority ...
You see, I am at a point in my life where I can only grow when I support my elders.
When I am in my proper position, that of submission to authority, then I can be
secure. I'm real secure. In fact the only time that I can be insecure is when I step
out of the authority that is over me or I do the wrong things, or I hear the wrong
things, that would be usurping, or stepping out from under authority. I have found
that I am protected by being subject And nothing can get to me, because I am
protected by the elders. And in a real way, our elders are our shepherds. They are
suffering for us. They are responsible for us. We are dependent as long as we are in
subjection. It is not dangerous. I am subject to men that I know. I know their lives.
I've watched them. I will know them by their fruits. I've known these men for
years. And those things give me confidence in light of questions of authority, or of
their decisions, or just the shadow of suspicions that may creep in. Our confidence
is their past. How they've acted among us. They are devoted to us. And this gives
us very sound assurance when suspicions may be brought against them.
Albert, a young member of the sect, has learned a strong lesson from the excommunication of
two of his friends. He has become convinced that he ―can only grow when [he] support[s] [his]
