Cultic Studies Journal, Vol. 9, No. 1, 1992, Page 50
References
Gitlin, T. (1987). The sixties: Years of hope, days of rage. New York: Bantam.
Hinton, W. (1966). Fanshen: A documentary of revolution in a Chinese village. New York:
Vintage.
Howard, D. (1989). Defining the political. Minneapolis: University of Minnesota Press.
Kundera, M. (1987). The joke. New York: Penguin.
Langone, M. (1991). “Assessment and treatment of cult victims and their families.” In P.A.
Keller &S.R. Hegman (Eds.), Innovations in clinical practice: A sourcebook (vol. 10), pp.
261-274. Sarasota, FL: Professional Resource &Exchange, Inc.
Lifton, R.J. (1963). Thought reform and the psychology of totalism. New York: Norton.
Lifton, R.J. (1987). “Cults: Religious totalism and civil liberties.” In R.J. Lifton (Ed.), The
future of immortality and other essays for a nuclear age. New York: Basic Books.
Lisman, M., &Tanenhaus, S. (1988). Cults as restrictive groups: Assessing individuals during
recruitment, indoctrination and departure. Unpublished master’s thesis, California State
University, Sacramento.
Meyer, F.S. (1961). The moulding of communists: The training of the communist cadre. New
York: Harcourt Brace Jovanovich.
Ofshe, R., &Singer, M.T. (1986). “Attacks on peripheral versus central elements of self and
the impact of thought reforming techniques.” Cultic Studies Journal, 3,1, 3-24.
Rickett, A. &A. (1973). Prisoners of liberation. New York: Anchor Press/Doubleday.
West, L.J., &Singer, M.T. (1980). “Cults, quacks, and nonprofessional psychotherapies.” In H.
Kaplan, A. Freedman, &B.J. Sadock (Eds.), Comprehensive textbook of psychiatry/III,
vol. 3, 3rd. ed. Baltimore: Williams &Wilkins.
Wheaton, E. (1987). Codename GREENKIL: The 1979 Greensboro killings. Athens: University
of Georgia Press.
Acknowledgments
Taking on the work of writing this paper has been an intensely personal and intellectually
challenging experience --a process of recovery, research, and rediscovery. It was heart-
wrenching, yet also very rewarding. I especially wish to thank my former therapist, Shelly
Rosen, for helping bring me back to Earth during my immediate post-cult years (without her I
might not be here today), and Michael Langone, Director of the American Family Foundation,
for insistently encouraging me to write about my experience.
My deepest gratitude and thanks go to all those who read and commented on draft versions -
-primarily Philip Cushman, Peg Jacob, Michael Langone, David Lindsay, Nancy Slavin, Mary
Staton, Charles Strozier, Elizabeth Swenson, and Sara Tanenhaus --and especially to Kim
Vickers, my life partner, for her loving support. Last but not least, I wish to acknowledge the
years of dedication, hardship, and suffering of all my former “comrades.”
*******************
Janja Lalich received her B.A. degree from the University of Wisconsin in 1967. Her personal
experience in a political cult and her independent cult research has led to a concern about the
broader social and political implications of deceptive groups, which she hopes to write more
about. She currently lives in the San Francisco Bay Area and is a freelance editor and
publishing consultant.
This article is an electronic version of an article originally published in Cultic Studies Journal, 1992, Volume 9,
Number 1, pages 1-77. Please keep in mind that the pagination of this electronic reprint differs from that of the
bound volume. This fact could affect how you enter bibliographic information in papers that you may write.
References
Gitlin, T. (1987). The sixties: Years of hope, days of rage. New York: Bantam.
Hinton, W. (1966). Fanshen: A documentary of revolution in a Chinese village. New York:
Vintage.
Howard, D. (1989). Defining the political. Minneapolis: University of Minnesota Press.
Kundera, M. (1987). The joke. New York: Penguin.
Langone, M. (1991). “Assessment and treatment of cult victims and their families.” In P.A.
Keller &S.R. Hegman (Eds.), Innovations in clinical practice: A sourcebook (vol. 10), pp.
261-274. Sarasota, FL: Professional Resource &Exchange, Inc.
Lifton, R.J. (1963). Thought reform and the psychology of totalism. New York: Norton.
Lifton, R.J. (1987). “Cults: Religious totalism and civil liberties.” In R.J. Lifton (Ed.), The
future of immortality and other essays for a nuclear age. New York: Basic Books.
Lisman, M., &Tanenhaus, S. (1988). Cults as restrictive groups: Assessing individuals during
recruitment, indoctrination and departure. Unpublished master’s thesis, California State
University, Sacramento.
Meyer, F.S. (1961). The moulding of communists: The training of the communist cadre. New
York: Harcourt Brace Jovanovich.
Ofshe, R., &Singer, M.T. (1986). “Attacks on peripheral versus central elements of self and
the impact of thought reforming techniques.” Cultic Studies Journal, 3,1, 3-24.
Rickett, A. &A. (1973). Prisoners of liberation. New York: Anchor Press/Doubleday.
West, L.J., &Singer, M.T. (1980). “Cults, quacks, and nonprofessional psychotherapies.” In H.
Kaplan, A. Freedman, &B.J. Sadock (Eds.), Comprehensive textbook of psychiatry/III,
vol. 3, 3rd. ed. Baltimore: Williams &Wilkins.
Wheaton, E. (1987). Codename GREENKIL: The 1979 Greensboro killings. Athens: University
of Georgia Press.
Acknowledgments
Taking on the work of writing this paper has been an intensely personal and intellectually
challenging experience --a process of recovery, research, and rediscovery. It was heart-
wrenching, yet also very rewarding. I especially wish to thank my former therapist, Shelly
Rosen, for helping bring me back to Earth during my immediate post-cult years (without her I
might not be here today), and Michael Langone, Director of the American Family Foundation,
for insistently encouraging me to write about my experience.
My deepest gratitude and thanks go to all those who read and commented on draft versions -
-primarily Philip Cushman, Peg Jacob, Michael Langone, David Lindsay, Nancy Slavin, Mary
Staton, Charles Strozier, Elizabeth Swenson, and Sara Tanenhaus --and especially to Kim
Vickers, my life partner, for her loving support. Last but not least, I wish to acknowledge the
years of dedication, hardship, and suffering of all my former “comrades.”
*******************
Janja Lalich received her B.A. degree from the University of Wisconsin in 1967. Her personal
experience in a political cult and her independent cult research has led to a concern about the
broader social and political implications of deceptive groups, which she hopes to write more
about. She currently lives in the San Francisco Bay Area and is a freelance editor and
publishing consultant.
This article is an electronic version of an article originally published in Cultic Studies Journal, 1992, Volume 9,
Number 1, pages 1-77. Please keep in mind that the pagination of this electronic reprint differs from that of the
bound volume. This fact could affect how you enter bibliographic information in papers that you may write.
