88 International Journal of Coercion, Abuse, and Manipulation ■ Vol. 1, No. 1, 2020
and police misconduct—not surprising given
that the cult had controlled the government
(Carlisle, 2018). Consequently, sweeping
reforms were made that diluted the FLDS’s
control. Former members (known as
apostates) who were previously exiled and
treated like pariahs returned to Hilldale and
are attempting to hold democratic elections
(Sanders, 2018).
Looking to the Future
As previously mentioned, various
organizations attempt to bring awareness to
the cult phenomenon both in the United
States and abroad. Experts in the fields of
mental health, sociology, psychology, exit
counseling, and the law convene at the annual
ICSA conferences to share information and
bring their respective knowledge to bear on
HDGs. In addition, local, national, and
international workshops invite cult-involved
families and former cult members to come
together to better understand their experiences
and help their loved ones. Different types of
interventions, such as exit counseling, are also
discussed, with the recent emphasis, as
mentioned previously, on maintaining the
tenuous relationship with the cult-involved loved
one (P. Ryan and J. Kelly, personal
communication, April 1, 2016).
More specialized services are needed to help
women exiting HDGs. Tapestry Against
Polygamy and Help the Child Brides are two
of the better known organizations helping
women who leave polygamy. Meadow
Haven in Massachusetts and Wellspring in
Ohio are refuges for former members of all
groups to rest, recover, and process their
experiences.
A major obstacle in the road to recovery
exists with regard to mental health services.
In general, mental health professionals are
not versed in working with this population.
They often minimize the effects and/or
pathologize former members, not
recognizing symptoms that are secondary to
a cult experience. The fifth edition of the
Diagnostic and Statistical Manual of Mental
Disorders (American Psychiatric
Association, 2013) acknowledges “coercive
persuasion” by cult recruitment and
indoctrination as a factor in dissociative
disorders, which at least helps identify the
etiology (p. 306).
Most women exiting cults meet the criteria
for post-traumatic stress disorder and are in
dire need of psychological help. In addition,
they require other services including
vocational training, rehabilitation, and
practical help such as how to search for a job
and manage money. Having spent years
living in a cult in which all decisions were
made for them and critical thinking was
punished, they also need to be empowered to
find their own voice and forge a life of their
own making. Unfortunately, such services
cost money, which these women do not have,
and free services are limited.
An interesting point made by Mike Kropveld,
executive director of Info-secte/Info-cult, is
the discrepancy between funds available for
people coming out of radicalized (terrorist)
groups versus funds for people coming out of
cults. He believes that more funds are
available to the radicalized ex-members
because they pose a security threat and the
issue is more clear-cut, whereas the issue of
women coming out of cults is less clear and
includes the question of religion, which
almost always seems to be a sensitive subject
(M. Kropveld, personal communication,
January 6, 2017).
Another way to make inroads into these
closed communities is through the
government programs on which many of the
women survive. As part of the requirement
for receiving benefits, clients must allow
home visits by caseworkers. These could be
used as opportunities to connect with the
women, to show concern and expose them to
outside influences, which might challenge
and police misconduct—not surprising given
that the cult had controlled the government
(Carlisle, 2018). Consequently, sweeping
reforms were made that diluted the FLDS’s
control. Former members (known as
apostates) who were previously exiled and
treated like pariahs returned to Hilldale and
are attempting to hold democratic elections
(Sanders, 2018).
Looking to the Future
As previously mentioned, various
organizations attempt to bring awareness to
the cult phenomenon both in the United
States and abroad. Experts in the fields of
mental health, sociology, psychology, exit
counseling, and the law convene at the annual
ICSA conferences to share information and
bring their respective knowledge to bear on
HDGs. In addition, local, national, and
international workshops invite cult-involved
families and former cult members to come
together to better understand their experiences
and help their loved ones. Different types of
interventions, such as exit counseling, are also
discussed, with the recent emphasis, as
mentioned previously, on maintaining the
tenuous relationship with the cult-involved loved
one (P. Ryan and J. Kelly, personal
communication, April 1, 2016).
More specialized services are needed to help
women exiting HDGs. Tapestry Against
Polygamy and Help the Child Brides are two
of the better known organizations helping
women who leave polygamy. Meadow
Haven in Massachusetts and Wellspring in
Ohio are refuges for former members of all
groups to rest, recover, and process their
experiences.
A major obstacle in the road to recovery
exists with regard to mental health services.
In general, mental health professionals are
not versed in working with this population.
They often minimize the effects and/or
pathologize former members, not
recognizing symptoms that are secondary to
a cult experience. The fifth edition of the
Diagnostic and Statistical Manual of Mental
Disorders (American Psychiatric
Association, 2013) acknowledges “coercive
persuasion” by cult recruitment and
indoctrination as a factor in dissociative
disorders, which at least helps identify the
etiology (p. 306).
Most women exiting cults meet the criteria
for post-traumatic stress disorder and are in
dire need of psychological help. In addition,
they require other services including
vocational training, rehabilitation, and
practical help such as how to search for a job
and manage money. Having spent years
living in a cult in which all decisions were
made for them and critical thinking was
punished, they also need to be empowered to
find their own voice and forge a life of their
own making. Unfortunately, such services
cost money, which these women do not have,
and free services are limited.
An interesting point made by Mike Kropveld,
executive director of Info-secte/Info-cult, is
the discrepancy between funds available for
people coming out of radicalized (terrorist)
groups versus funds for people coming out of
cults. He believes that more funds are
available to the radicalized ex-members
because they pose a security threat and the
issue is more clear-cut, whereas the issue of
women coming out of cults is less clear and
includes the question of religion, which
almost always seems to be a sensitive subject
(M. Kropveld, personal communication,
January 6, 2017).
Another way to make inroads into these
closed communities is through the
government programs on which many of the
women survive. As part of the requirement
for receiving benefits, clients must allow
home visits by caseworkers. These could be
used as opportunities to connect with the
women, to show concern and expose them to
outside influences, which might challenge
