82 International Journal of Coercion, Abuse, and Manipulation ■ Vol. 1, No. 1, 2020
through fear and intimidation. Female
children and women fare badly in these
groups, whether because of overt violence
such as sexual abuse or more subtle
exploitation (e.g., subjugation). This is a
transnational feminist issue, with similar
ramifications impacting many different
women and girls in different locations and
cultural contexts. Perhaps the most extreme
example in recent years is the kidnapping of
276 young Nigerian women by Boko Haram,
a terrorist organization. Many of these
women have been “forced into sexual slavery
and trained to fight,” according to Amnesty
International (2015). This growing
recognition of similarities has led to efforts to
collaborate between cross fertilization to
determine if they can learn from, and help,
one another. Toward this end, the
International Cultic Studies Association
organized a conference in June 2017 titled
“Cultic Dynamics and Radicalization,”
which included presentations on Islamic
control and deradicalization. Countries in
Europe are also developing programs to,
basically, “exit counsel” former terrorists
(Boghani, 2016).
The examination of women and girls in cults
brings new attention to the shared plight of
women being oppressed in the same ways
across a wide range of religious, cultural,
ethnic, and political backgrounds. The study
of cults and cult dynamics is thus rooted in
the ideals of transnational feminism. The
various forms of oppression are discussed
next.
Sexuality and Marriage
One of the most powerful methods of control
over women is through their sexuality. Power
and influence increase with intimacy thus,
sexual exploitation is pervasive in cults.
Lalich (1997) defines sexual exploitation as
“the exercise of power for the purpose of
controlling, using, or abusing another person
sexually in order to satisfy the conscious or
unconscious needs of the person in power,
whether these needs be sexual, financial,
emotional, or physical” (p. 6). It may occur in
the form of a spiritual practice,
nonconsensual marriage, marital rape,
statutory rape, unwanted touch, or a
sexualized atmosphere. As previously noted,
incest runs rampant in the polygamous
FLDS. The following quote by former
member Debbie Palmer illustrates the results
(Palmer &Perrin, 2004):
Several of my stepsons were assigned to
marry my sisters, so I also became a sister-in-
law to my own stepchildren. After my
mother’s father was assigned to marry one of
my second husband’s daughters ...I became
my own great-grandmother. The
stepdaughter became my stepgrandmother
and I her stepmother, so when I gave birth to
two sons with her father, my own sons became
my great uncles and I was their great-great-great-
grandmother.
As with the general statistics on cults, the
incidence of sexual exploitation of women is
not available. However, in every workshop of
former members, sexual exploitation is a
common theme. Tobias and Lalich (1994)
report that 40% of the women who attended
one of their recovery workshops had
experienced sexual abuse while in a cult. This
estimate is considered to be low given the
stories that psychotherapists hear from their
ex-member clients. In addition, “abuse” does
not always occur in the form of coercion. The
more subtle forms of abuse, such as
seduction, socialization, and grooming, may
not be easily recognized. Although most cult
leaders are men, these sexual exploits have
been reported in female-headed groups as
well (e.g., Elizabeth Clare Prophet, founder
of Church Universal and Triumphant
Szimhart, 1995).
In the Twelve Tribes, Sarah was taught that
she was born to serve, support, and “build up”
men. As she entered puberty, sex was a
through fear and intimidation. Female
children and women fare badly in these
groups, whether because of overt violence
such as sexual abuse or more subtle
exploitation (e.g., subjugation). This is a
transnational feminist issue, with similar
ramifications impacting many different
women and girls in different locations and
cultural contexts. Perhaps the most extreme
example in recent years is the kidnapping of
276 young Nigerian women by Boko Haram,
a terrorist organization. Many of these
women have been “forced into sexual slavery
and trained to fight,” according to Amnesty
International (2015). This growing
recognition of similarities has led to efforts to
collaborate between cross fertilization to
determine if they can learn from, and help,
one another. Toward this end, the
International Cultic Studies Association
organized a conference in June 2017 titled
“Cultic Dynamics and Radicalization,”
which included presentations on Islamic
control and deradicalization. Countries in
Europe are also developing programs to,
basically, “exit counsel” former terrorists
(Boghani, 2016).
The examination of women and girls in cults
brings new attention to the shared plight of
women being oppressed in the same ways
across a wide range of religious, cultural,
ethnic, and political backgrounds. The study
of cults and cult dynamics is thus rooted in
the ideals of transnational feminism. The
various forms of oppression are discussed
next.
Sexuality and Marriage
One of the most powerful methods of control
over women is through their sexuality. Power
and influence increase with intimacy thus,
sexual exploitation is pervasive in cults.
Lalich (1997) defines sexual exploitation as
“the exercise of power for the purpose of
controlling, using, or abusing another person
sexually in order to satisfy the conscious or
unconscious needs of the person in power,
whether these needs be sexual, financial,
emotional, or physical” (p. 6). It may occur in
the form of a spiritual practice,
nonconsensual marriage, marital rape,
statutory rape, unwanted touch, or a
sexualized atmosphere. As previously noted,
incest runs rampant in the polygamous
FLDS. The following quote by former
member Debbie Palmer illustrates the results
(Palmer &Perrin, 2004):
Several of my stepsons were assigned to
marry my sisters, so I also became a sister-in-
law to my own stepchildren. After my
mother’s father was assigned to marry one of
my second husband’s daughters ...I became
my own great-grandmother. The
stepdaughter became my stepgrandmother
and I her stepmother, so when I gave birth to
two sons with her father, my own sons became
my great uncles and I was their great-great-great-
grandmother.
As with the general statistics on cults, the
incidence of sexual exploitation of women is
not available. However, in every workshop of
former members, sexual exploitation is a
common theme. Tobias and Lalich (1994)
report that 40% of the women who attended
one of their recovery workshops had
experienced sexual abuse while in a cult. This
estimate is considered to be low given the
stories that psychotherapists hear from their
ex-member clients. In addition, “abuse” does
not always occur in the form of coercion. The
more subtle forms of abuse, such as
seduction, socialization, and grooming, may
not be easily recognized. Although most cult
leaders are men, these sexual exploits have
been reported in female-headed groups as
well (e.g., Elizabeth Clare Prophet, founder
of Church Universal and Triumphant
Szimhart, 1995).
In the Twelve Tribes, Sarah was taught that
she was born to serve, support, and “build up”
men. As she entered puberty, sex was a
