International Journal of Coercion, Abuse, and Manipulation■ Vol. 2, 2021 45
Sexual Control in Cults
Most cults are male led and patriarchal and,
within these settings, women often “are
groomed to be subservient to men” (Whitsett
&Post Rosow, 2020, p. 358). Religious cults
frequently draw on key tenets to justify
patriarchy, and this practice has
consequences for grooming (Raine &Kent,
2019). Because patriarchy is not limited to
religious settings, its influence is found in
secular or quasi-religious cults such as
NXIVM.
Despite their patriarchy, some religious cults
present themselves as sites of female equality
and empowerment (for example, see Kent,
2001, p. 163), including sexual
empowerment (Puttick, 1995, pp. 33–34)
and NXIVM appeared also to value the role
of women within its structure. Women
occupied numerous positions of apparent
authority and often were recognized for their
contributions. This façade, however, belied
Raniere’s misogynistic beliefs and his long-
term goals to groom and coerce women for
abuse. Moreover, Raniere had expressly
manipulated many of the women in his life
previously long before he founded NXIVM,
several women and minors alleged that he
sexually assaulted them.15
Cultic environments typically foster control
over most facets its members’ lives—
including their sex lives—and many
regulations are gendered within charismatic
and patriarchal leadership structures (see
Dayan, 2018 Jacobs, 2000 Kent, 2012
15 The Albany Times Union reported on prior allegations of Raniere’s
sexual assaults of a 12-year-old girl, and, of two girls aged
15. The newspaper article discussed also his sexual manipulation of
women (Odato &Gish, 2012). Raniere’s former partner, Tony
Natalie, has alleged that Raniere raped her on a number of occasions
(Natalie, &Hardin, 2019, p. 86). Furthermore, one of Raniere’s
former employees filed a sexual-harassment suit against him, which
he settled out of court (Natalie &Hardin, 2019, p. 60).
16 Susan J. Palmer (1994) examined gendered roles and sexuality in
new religious movements, but her work differs from the other
Lalich, 1997 Palmer, 1994 16 Raine, 2005,
2007 Whitsett &Post Rosow, 2020
Williams Boeri, 2002, 2005). Regulating
sexuality and sexual relationships are
particularly potent forms of social control
because the cult leader may be able to
manipulate individuals into breaching their
previously held values and norms (Lalich,
1997, p. 6 Raine, 2007, p. 1). Hava Dayan
(2018) has observed that, under the conditions
of charismatic cults, women often are unable
to give informed consent to sexual
relationships with the group leader. Instead,
the high-demand environments of such
groups result in “impaired” or “flawed”
consent (Dayan, 2017, p. 25). 17 Dayan’s
concept of flawed consent speaks to the
importance of examining the role that the
ideological environment plays—and, as I
argue—the role that grooming plays within
that particular context. Moreover, in court,
Hughes testified that women cannot give
consent when they feel like they cannot say
no. She stressed that when women believe
that a refusal to participate in sexual activity
will result in “negative consequences,” then
“that’s not consent” (United States of
America v. Raniere, 2019, p. 3738 see also
Sinnamon, 2017, p. 466).
The relatively commonplace sexual abuse of
women in cults occurs when “those who wish
to dominate others” acquire greater levels of
power when they control the most “intimate
and personal” aspects of group members’
lives (Lalich, 1997, p. 8).18 Some cult leaders
employ key strategies to achieve the sexual
preceding sources in that is less critical of the structural conditions
and outcomes of these movements—a position that she
acknowledges in her work.
17 Dayan (2017) discussed a recent legal ruling in Israel, whereby a
court found that women who were sexually abused by their religious
leader were not able to give consent to sexual acts with him because
of the highly controlling, ideological nature of the group.
18 Lalich (1997, pp. 8–9) suggested also that many cult leaders
manifest psychopathic traits.
Sexual Control in Cults
Most cults are male led and patriarchal and,
within these settings, women often “are
groomed to be subservient to men” (Whitsett
&Post Rosow, 2020, p. 358). Religious cults
frequently draw on key tenets to justify
patriarchy, and this practice has
consequences for grooming (Raine &Kent,
2019). Because patriarchy is not limited to
religious settings, its influence is found in
secular or quasi-religious cults such as
NXIVM.
Despite their patriarchy, some religious cults
present themselves as sites of female equality
and empowerment (for example, see Kent,
2001, p. 163), including sexual
empowerment (Puttick, 1995, pp. 33–34)
and NXIVM appeared also to value the role
of women within its structure. Women
occupied numerous positions of apparent
authority and often were recognized for their
contributions. This façade, however, belied
Raniere’s misogynistic beliefs and his long-
term goals to groom and coerce women for
abuse. Moreover, Raniere had expressly
manipulated many of the women in his life
previously long before he founded NXIVM,
several women and minors alleged that he
sexually assaulted them.15
Cultic environments typically foster control
over most facets its members’ lives—
including their sex lives—and many
regulations are gendered within charismatic
and patriarchal leadership structures (see
Dayan, 2018 Jacobs, 2000 Kent, 2012
15 The Albany Times Union reported on prior allegations of Raniere’s
sexual assaults of a 12-year-old girl, and, of two girls aged
15. The newspaper article discussed also his sexual manipulation of
women (Odato &Gish, 2012). Raniere’s former partner, Tony
Natalie, has alleged that Raniere raped her on a number of occasions
(Natalie, &Hardin, 2019, p. 86). Furthermore, one of Raniere’s
former employees filed a sexual-harassment suit against him, which
he settled out of court (Natalie &Hardin, 2019, p. 60).
16 Susan J. Palmer (1994) examined gendered roles and sexuality in
new religious movements, but her work differs from the other
Lalich, 1997 Palmer, 1994 16 Raine, 2005,
2007 Whitsett &Post Rosow, 2020
Williams Boeri, 2002, 2005). Regulating
sexuality and sexual relationships are
particularly potent forms of social control
because the cult leader may be able to
manipulate individuals into breaching their
previously held values and norms (Lalich,
1997, p. 6 Raine, 2007, p. 1). Hava Dayan
(2018) has observed that, under the conditions
of charismatic cults, women often are unable
to give informed consent to sexual
relationships with the group leader. Instead,
the high-demand environments of such
groups result in “impaired” or “flawed”
consent (Dayan, 2017, p. 25). 17 Dayan’s
concept of flawed consent speaks to the
importance of examining the role that the
ideological environment plays—and, as I
argue—the role that grooming plays within
that particular context. Moreover, in court,
Hughes testified that women cannot give
consent when they feel like they cannot say
no. She stressed that when women believe
that a refusal to participate in sexual activity
will result in “negative consequences,” then
“that’s not consent” (United States of
America v. Raniere, 2019, p. 3738 see also
Sinnamon, 2017, p. 466).
The relatively commonplace sexual abuse of
women in cults occurs when “those who wish
to dominate others” acquire greater levels of
power when they control the most “intimate
and personal” aspects of group members’
lives (Lalich, 1997, p. 8).18 Some cult leaders
employ key strategies to achieve the sexual
preceding sources in that is less critical of the structural conditions
and outcomes of these movements—a position that she
acknowledges in her work.
17 Dayan (2017) discussed a recent legal ruling in Israel, whereby a
court found that women who were sexually abused by their religious
leader were not able to give consent to sexual acts with him because
of the highly controlling, ideological nature of the group.
18 Lalich (1997, pp. 8–9) suggested also that many cult leaders
manifest psychopathic traits.
