Lexington Books Description: This book, edited by a psychologist (Sakheim) and a nurse (Devine), consists of 11 chapters representing a variety of diverse viewpoints on the controversial topic of satanic ritual abuse. The editors, through their choice of contributors, are attempting to present all sides of the issue. In the introduction, Sakheim and Devine highlight important questions in the controversy. Each chapter contains footnotes for readers who want more information. The editors, who appear to believe in the reality of Satanic ritual abuse, stress the importance of more research on the topic. Two of the skeptical chapters are by Kenneth Lanning and George Greaves. Lanning, who is a specialist in the FBI's behavioral science unit, has been involved in the investigation of hundreds of cases of alleged satanic ritual abuse. The FBI has not found evidence corroborating the existence of a widespread conspiracy of satanic cults and Lanning discuses hypotheses for what could be happening that these allegations continue to be made. Greaves, a forensic psychologist, discusses alternative hypotheses regarding the satanic cult claims. This is an excellent and thought-provoking chapter. Other chapters discuss psychological testing of alleged
victims, difficulties in evaluating children who have been sexually abused, the
history of satanic religions, and treatment of ritual abuse survivors. Catherine
Gould repeats her list of signs and symptoms of ritualistic abuse in a chapter
on assessment and treatment in children. A chapter by a mother and stepfather,
using pseudonyms, consists of the alleged experiences of five families who
experienced satanic ritual abuse but there is no evidence regarding the
corroboration other than the opinion of the authors. Discussion: This book presents several different viewpoints in one volume, although most of the authors accept the reality of satanic ritual abuse. The chapters by Lanning and Greaves are particularly good. But others are also useful in that they illustrate the beliefs and assumptions of therapists who report finding cases of ritual abuse. For example, Gould's checklist of indicators for ritualistic abuse has been widely disseminated among the believers. However, although Gould's list contains a wide variety of problems which she interprets to indicate suspicion of ritual abuse, the behaviors listed are found in nonabused children and in children who have been subjected to more ordinary forms of abuse. They are signs of stress in general and are not specific to child abuse. The danger in promoting this checklist is that unsophisticated therapists may decide that a child showing one of these symptoms has, in fact been ritually abused and begin questioning the child in a way that elicits statements to confirm this belief. It is important for skeptics to understand that a therapist who believes in satanic ritual abuse is likely to have encountered this checklist someplace and to be familiar with the methods Gould recommends for getting children to talk about the hypothesized abuse (leading questions, toy figures with masks and costumes, sand tables, etc.). This book is valuable because of the variety of opinions it
contains. Attorneys, mental health professionals, social workers, and lay persons could profit
from understanding these diverse viewpoints. Reviewed by LeRoy G. Schultz, West Virginia University.
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