14 ICSA TODAY
Info-Cult and Use of the Term Cult
When it comes to describing, understanding, and researching the
cult phenomenon, the choice of words is problematic, and some
people even argue against the use of the word cult because it has
taken on a negative connotation and led many people to view
certain groups as dangerous.
I have often heard people say, “We all know what a cult is,” as if
there is a shared definition or there are simple criteria by which
we can label a group as a cult. In fact, no one agrees on how to
define a cult.8 According to George Fenech, former president of
MIVILUDES (Mission interministérielle de vigilance et de lutte
contre les dérives sectaires/Interministerial Mission for Monitoring
and Combatting Cultic Deviances),9 the French government
agency that adopts a proactive approach to dealing with cults,
“There is no legal definition of a cult in France, not more than
elsewhere in the world. I don't know any country in the world with
a definition for it.”10 Many government reports that have focused
on cults confirm this statement (Kropveld &Pelland, 2006).
Despite the fact that there is no agreed-upon definition of what a
cult is, there is still the perception that if a group is labeled a cult,
the label will somehow provide meaningful information about the
group, albeit negative, and identify the group as something that
must be dealt with (Bergeron, 1997 Campiche, 1995 Willaime,
1998).
Some individuals have argued that we should use the term
new religious movement (NRM) rather than cult. However, this
term seems to imply that the group is new and respectable
and therefore does not pose a problem. It also reinforces the
assumption that all cults are religious. While it is highly likely
that the word cult will continue to be used, one should do so
thoughtfully and be conscious of its limitations.
An important takeaway message of a book I coauthored with
Marie-Andrée Pelland, entitled The Cult Phenomenon: How Groups
Function (Kropveld &Pelland, 2006), is that groups exist on a
continuum and need to be understood with regard to the groups’
functioning, the reasons individuals join such groups, and the
nature of the relationship between leaders, their members, and
society at large.
Info-Cult’s view is that individuals can have a positive experience
in a so-called bad group, or a bad experience in a so-called good
group. As Michael Langone, Executive Director of the International
Cultic Studies Association, has often stated, “Some groups may
harm some people sometimes, and some groups may be more
likely to harm people than other groups” (Langone, 2001, p. 1).
Based on both the literature from different disciplines (i.e.,
psychology, sociology, criminology) and conference presentations
and discussions with researchers, professionals, and others, we can
make the following observations:
• Cults are not a new social phenomenon. Throughout history,
so-called cults have been viewed by their community not
only as minority groups, but also as deviant subgroups
with a potential to cause physical or psychological harm, or
financial loss to their members.
• Risks posed by a group may vary. Risks may vary from one
group to another, or from one region to another (in the case
of international groups), depending on the particular period
in the evolution of the group or whether there are internal
or external conflicts.
• Not all groups identified as cults pose a risk to their members. It
is important, however, to recognize that certain groups can
violate the rights of their members and do pose a risk.
• Participation in the life of a group constitutes an opportunity
for social interaction and comfort. Certain groups, however,
can also become places of psychological or physical
exclusion and oppression, or both.
In light of these observations, Info-Cult avoids simplistic yes or
no responses to complex questions such as “Is Group X a cult?”
or “Is the group my loved one joined dangerous?” Info-Cult
supports the need for new research to further our understanding
of this phenomenon and to improve our ability to respond more
effectively to calls for help. Although Info-Cult has evolved over
the years, certain positions on accessibility, kidnapping, and
legislation have remained constant. For example, Info-Cult has
always operated out of a known location and is easily accessible,
nor does Info-Cult support or assist in the use of coercive measures
to remove someone from a group. In situations in which Info-Cult
has been asked about that option, we have consistently counseled
against it. Furthermore, Info-Cult considers that existing laws are
sufficient in dealing with the multiple problems associated with
cults and cultic groups.11
Based on 35 years as Executive Director of Info-Cult, here are some
insights I have gained and lessons I have learned from the tens of
thousands of requests received:
Numerous calls about a specific group or a lot of critical written
documentation about a group do not necessarily mean that it is
a cult and is dangerous. For example, Info-Cult regularly receives
calls concerning the Raëliens, a UFO religion that was founded
in 1974 by Claude Vorilhon, now known as Raël. However, over
the past few years, nearly all the calls have come from the media
wanting to know more about the group’s activities, such as it's
Go Topless campaign, attempts to change the public image of
the swastika, it's plans to build their embassy in some country to
welcome the extraterrestrials, or cloning.
Similarly, the fact that few or no calls are received about a certain
group, and that little or no written information is available does
not mean that the group is harmless. It may simply mean that little
is known about the group. For example, in the case of the Order
of the Solar Temple, Info-Cult received only two calls before 53
people lost their lives. There was no indication whatsoever that
anyone had an idea of the actions the group’s leaders would take.
If we at Info-Cult look only at statistics to evaluate a group, the
results will weigh heavily in favor of the negative. People generally
call with problems or to complain about a group. However, we do
Info-Cult and Use of the Term Cult
When it comes to describing, understanding, and researching the
cult phenomenon, the choice of words is problematic, and some
people even argue against the use of the word cult because it has
taken on a negative connotation and led many people to view
certain groups as dangerous.
I have often heard people say, “We all know what a cult is,” as if
there is a shared definition or there are simple criteria by which
we can label a group as a cult. In fact, no one agrees on how to
define a cult.8 According to George Fenech, former president of
MIVILUDES (Mission interministérielle de vigilance et de lutte
contre les dérives sectaires/Interministerial Mission for Monitoring
and Combatting Cultic Deviances),9 the French government
agency that adopts a proactive approach to dealing with cults,
“There is no legal definition of a cult in France, not more than
elsewhere in the world. I don't know any country in the world with
a definition for it.”10 Many government reports that have focused
on cults confirm this statement (Kropveld &Pelland, 2006).
Despite the fact that there is no agreed-upon definition of what a
cult is, there is still the perception that if a group is labeled a cult,
the label will somehow provide meaningful information about the
group, albeit negative, and identify the group as something that
must be dealt with (Bergeron, 1997 Campiche, 1995 Willaime,
1998).
Some individuals have argued that we should use the term
new religious movement (NRM) rather than cult. However, this
term seems to imply that the group is new and respectable
and therefore does not pose a problem. It also reinforces the
assumption that all cults are religious. While it is highly likely
that the word cult will continue to be used, one should do so
thoughtfully and be conscious of its limitations.
An important takeaway message of a book I coauthored with
Marie-Andrée Pelland, entitled The Cult Phenomenon: How Groups
Function (Kropveld &Pelland, 2006), is that groups exist on a
continuum and need to be understood with regard to the groups’
functioning, the reasons individuals join such groups, and the
nature of the relationship between leaders, their members, and
society at large.
Info-Cult’s view is that individuals can have a positive experience
in a so-called bad group, or a bad experience in a so-called good
group. As Michael Langone, Executive Director of the International
Cultic Studies Association, has often stated, “Some groups may
harm some people sometimes, and some groups may be more
likely to harm people than other groups” (Langone, 2001, p. 1).
Based on both the literature from different disciplines (i.e.,
psychology, sociology, criminology) and conference presentations
and discussions with researchers, professionals, and others, we can
make the following observations:
• Cults are not a new social phenomenon. Throughout history,
so-called cults have been viewed by their community not
only as minority groups, but also as deviant subgroups
with a potential to cause physical or psychological harm, or
financial loss to their members.
• Risks posed by a group may vary. Risks may vary from one
group to another, or from one region to another (in the case
of international groups), depending on the particular period
in the evolution of the group or whether there are internal
or external conflicts.
• Not all groups identified as cults pose a risk to their members. It
is important, however, to recognize that certain groups can
violate the rights of their members and do pose a risk.
• Participation in the life of a group constitutes an opportunity
for social interaction and comfort. Certain groups, however,
can also become places of psychological or physical
exclusion and oppression, or both.
In light of these observations, Info-Cult avoids simplistic yes or
no responses to complex questions such as “Is Group X a cult?”
or “Is the group my loved one joined dangerous?” Info-Cult
supports the need for new research to further our understanding
of this phenomenon and to improve our ability to respond more
effectively to calls for help. Although Info-Cult has evolved over
the years, certain positions on accessibility, kidnapping, and
legislation have remained constant. For example, Info-Cult has
always operated out of a known location and is easily accessible,
nor does Info-Cult support or assist in the use of coercive measures
to remove someone from a group. In situations in which Info-Cult
has been asked about that option, we have consistently counseled
against it. Furthermore, Info-Cult considers that existing laws are
sufficient in dealing with the multiple problems associated with
cults and cultic groups.11
Based on 35 years as Executive Director of Info-Cult, here are some
insights I have gained and lessons I have learned from the tens of
thousands of requests received:
Numerous calls about a specific group or a lot of critical written
documentation about a group do not necessarily mean that it is
a cult and is dangerous. For example, Info-Cult regularly receives
calls concerning the Raëliens, a UFO religion that was founded
in 1974 by Claude Vorilhon, now known as Raël. However, over
the past few years, nearly all the calls have come from the media
wanting to know more about the group’s activities, such as it's
Go Topless campaign, attempts to change the public image of
the swastika, it's plans to build their embassy in some country to
welcome the extraterrestrials, or cloning.
Similarly, the fact that few or no calls are received about a certain
group, and that little or no written information is available does
not mean that the group is harmless. It may simply mean that little
is known about the group. For example, in the case of the Order
of the Solar Temple, Info-Cult received only two calls before 53
people lost their lives. There was no indication whatsoever that
anyone had an idea of the actions the group’s leaders would take.
If we at Info-Cult look only at statistics to evaluate a group, the
results will weigh heavily in favor of the negative. People generally
call with problems or to complain about a group. However, we do
