78 International Journal of Coercion, Abuse, and Manipulation ■ Vol. 1, No. 1, 2020
Recouping the Losses
Social media and the internet in general have
provided a global forum for people who have
come out of cults and want to tell their stories.
However, these anecdotal accounts are often
discounted as the “sour grapes” of
disenfranchised members who just couldn’t
make the grade, who were not spiritual
enough, or who failed in some other way.
Some cults attempt to discredit former
members by attacking them online, even
creating webpages dedicated to demeaning
and discrediting these individuals, their
friends and family, and any entity providing
assistance in separating them from the cult.
Such defamatory claims also make up
counterarguments given in court by experts
defending cult leaders (Robbins, 2001).
Efforts to provide more evidence-based
information are underway as more rigorous
research has begun to enter the literature
(Almendros, Gamez-Gradix, Rodriquez-
Carballeira, &Carrobles, 2011 Chambers,
Langone, Dole, &Grice, 1994 Goransson &
Holmqvist, 2018).
Another trend in the cult field has been in
regard to interventions. In the early days of
modern cults in the United States, adult
children were kidnapped off the streets and
held against their will so they could be
“deprogrammed.” Not only is kidnapping
illegal and opens the door to prosecution but
also the success rate for people leaving the
cult as a result of the deprogramming was
only approximately 50% (Langone, 1984). In
addition, the coercive nature of the
intervention itself sometimes caused a
rupture in family relationships that was
irreparable and communication was severed
forever, even if the cult-involved child exited
the cult.
The new generation of interventionists,
sometimes called thought reform counselors,
have developed other ways to help people
leave their groups. These methods are legal
and more respectful of the cult-involved
person because they honor his or her right to
choose whether to stay or go. Furthermore,
this approach is more effective in helping
families remain connected so they can
continue to communicate, even if the child
decides to remain in the group (P. Ryan and
J. Kelly, personal communication, April 1,
2016).
Recent Developments
Although both men and women are harmed
by these groups, the consequences are
particularly damaging for women in cults—
not only in the United States but also
throughout the world. The violence against
women is not necessarily the kind of blatant
violence of physical and sexual abuse,
although this also occurs. The more pervasive
violence is against their humanity, their civil
and human rights—the birthright of every
human being. Women in HDGs are often
robbed of control over their own bodies, their
sexual and reproductive rights, and their right
to raise their own children. They are robbed
of the right to choose their own life partner,
to be educated, and to strive for their own
goals. The emotional and spiritual toll cannot
be overestimated.
Recently, there has been a resurgence of
interest in HDGs in Western culture, with
films (e.g., Wild Wild Country [Netflix]) and
television programs (A&E series) using cults
as a theme. These fascinating narratives make
for good ratings, but they do not do justice to
the pain and suffering of the
victims/survivors.
Religious Sovereignty
The United States holds religious freedom to
be sacrosanct. However, it is often difficult to
balance this value with the rights of children
to be safe and cared for. Occasionally, these
value conflicts are brought to a head with
social and legal ramifications. At the time of
writing of this chapter in 2018, the issue of
Recouping the Losses
Social media and the internet in general have
provided a global forum for people who have
come out of cults and want to tell their stories.
However, these anecdotal accounts are often
discounted as the “sour grapes” of
disenfranchised members who just couldn’t
make the grade, who were not spiritual
enough, or who failed in some other way.
Some cults attempt to discredit former
members by attacking them online, even
creating webpages dedicated to demeaning
and discrediting these individuals, their
friends and family, and any entity providing
assistance in separating them from the cult.
Such defamatory claims also make up
counterarguments given in court by experts
defending cult leaders (Robbins, 2001).
Efforts to provide more evidence-based
information are underway as more rigorous
research has begun to enter the literature
(Almendros, Gamez-Gradix, Rodriquez-
Carballeira, &Carrobles, 2011 Chambers,
Langone, Dole, &Grice, 1994 Goransson &
Holmqvist, 2018).
Another trend in the cult field has been in
regard to interventions. In the early days of
modern cults in the United States, adult
children were kidnapped off the streets and
held against their will so they could be
“deprogrammed.” Not only is kidnapping
illegal and opens the door to prosecution but
also the success rate for people leaving the
cult as a result of the deprogramming was
only approximately 50% (Langone, 1984). In
addition, the coercive nature of the
intervention itself sometimes caused a
rupture in family relationships that was
irreparable and communication was severed
forever, even if the cult-involved child exited
the cult.
The new generation of interventionists,
sometimes called thought reform counselors,
have developed other ways to help people
leave their groups. These methods are legal
and more respectful of the cult-involved
person because they honor his or her right to
choose whether to stay or go. Furthermore,
this approach is more effective in helping
families remain connected so they can
continue to communicate, even if the child
decides to remain in the group (P. Ryan and
J. Kelly, personal communication, April 1,
2016).
Recent Developments
Although both men and women are harmed
by these groups, the consequences are
particularly damaging for women in cults—
not only in the United States but also
throughout the world. The violence against
women is not necessarily the kind of blatant
violence of physical and sexual abuse,
although this also occurs. The more pervasive
violence is against their humanity, their civil
and human rights—the birthright of every
human being. Women in HDGs are often
robbed of control over their own bodies, their
sexual and reproductive rights, and their right
to raise their own children. They are robbed
of the right to choose their own life partner,
to be educated, and to strive for their own
goals. The emotional and spiritual toll cannot
be overestimated.
Recently, there has been a resurgence of
interest in HDGs in Western culture, with
films (e.g., Wild Wild Country [Netflix]) and
television programs (A&E series) using cults
as a theme. These fascinating narratives make
for good ratings, but they do not do justice to
the pain and suffering of the
victims/survivors.
Religious Sovereignty
The United States holds religious freedom to
be sacrosanct. However, it is often difficult to
balance this value with the rights of children
to be safe and cared for. Occasionally, these
value conflicts are brought to a head with
social and legal ramifications. At the time of
writing of this chapter in 2018, the issue of
