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This paper was prepared for the International
Scientific-Practical Conference, “Preventive means of psychological
manipulations, mind control and development of critical thinking for youth.”
The conference took place May
27-28, 2004, Kiev,
Ukraine, at the Academy of Pedagogical
Sciences of Ukraine.
Preventive Education: A North American Perspective
Michael
Kropveld
Abstract
In my presentation I will touch on three areas: (1) A
description of AFF (American Family Foundation) and Info-Cult, (2) the
controversy that surrounds the "cult" issue and a perspective from which the
aforementioned two organizations view this issue, and (3) a discussion of some
education programs and suggestions for future programming.
AFF
The American Family Foundation (AFF) was founded in
Massachusetts in 1979 by Mr. Kay Barney, an engineer and business executive
whose daughter had become involved with the Unification Church of Sun Myung
Moon. During the late 1970s several dozen parents’ groups had formed around the
United States. Other countries also had parents’ groups, although there was
little international communication at that time
Mr. Barney believed in the cause that united the diverse
people involved in secular and religious cult education organizations, namely,
the necessity to warn people about and free people from the destructive controls
wielded by certain new groups that were mostly, but not always, religious. He
also believed, however, that it was necessary to take a professional
perspective, that is, to study the field scientifically and to apply these
findings in a balanced, responsible manner. He also wanted to avoid the
internal political debates that took so much time from the parents’ groups,
which were moving toward a national membership organization.
Therefore, he founded AFF as a nonprofit, tax-exempt
research and educational organization that did NOT have a membership base.
AFF's funding has always come from individuals, foundations, and the sale of
resources.
In 1981 grants from foundations enabled AFF to produce a
monograph entitled, Destructive Cult Conversion: Theory, Research, and
Treatment, in which they proposed a person-situation model of cult
conversion. This model, based more on the psychology of social influence than
so-called “brainwashing” models, laid the groundwork for AFF’s future
theoretical developments.
The grants also enabled AFF to set up systems for
responding to the mounting number of information requests from families, former
group members, helping professionals, and the media. Today, most of AFF’s
communications occur through e-mail, although the effectiveness of telephone
consultations should not be underestimated.
Since its inception AFF has had a three-tiered mission:
research, education, and victim assistance
In 1984 AFF markedly advanced the quality of its publishing
efforts by founding the Cult Observer and Cultic Studies Journal
(CSJ) which in 2002 were merged into Cultic Studies Review (CSR), an
online journal that is also available in an abridged print format.
Many of the articles that appeared in the aforementioned
journals provide practical help for families, ex-members, and helping
professionals, while others report on scientific research, legal issues,
theoretical speculations, and other subjects. Several issues were special
collections, including Women Under the Influence (edited by Dr. Janja
Lalich), published in 1997. An early issue (Volume 2, Number 2 – 1985)
illustrates AFF’s mission of bringing together diverse parties interested in
cultic abuses. This special issue was entitled, Cults, Evangelicals, and the
Ethics of Social Influence.
In 1985 AFF organized, in conjunction with the
Neuropsychiatric Institute of the University of California at Los Angeles and
the Johnson Foundation, a conference that brought together 40 individuals,
including representatives from England and Germany. Among the participants were
mental health professionals, clergy, academicians, journalists, the president of
the National Parent Teachers Association (PTA), attorneys, campus
administrators, and the Head of the Private Office of Richard Cottrell, Member
of the European Parliament from Bath, England. The goals of the conference and
its recommendations continue to guide AFF to this day. The
goals were to:
- examine our level of knowledge about cultic groups and
their effects on individuals, families, and society;
- identify areas in which scientific studies of cults
have been inadequate; and
- consider ways in which social policy regarding cults
might, without violating fundamental civil liberties, be changed for the
greater protection of the public.
Resources for Families
Recognizing that families needed practical, hands-on books
to help them deal with loved ones in cultic groups, AFF in the mid-1980s began
to work on the first of a series of resources aimed at families. I will just
mention a few of the early ones to give you an idea of the resources they have
developed: Cults: What Parents Should Know, published in 1988, in 1992
the first Exit Counseling: A Family Intervention, which provided
practical details and advice for families considering an exit counseling. This
publication was a landmark event in the supplanting of deprogramming by
non-coercive exit counseling approaches. In 2000 Coping with Cult
Involvement: A Handbook for Families and Friends was published. This book
helps families achieve a level of understanding far deeper than that provided by
other written resources.
Resources for Ex-Members
In 1990 AFF turned its research focus from families to
former group members, for it had become clear that the majority of former
members approaching AFF for help had left their groups on their own without any
parental intervention. Many of these individuals were seriously distressed and
needed guidance and support. In response to this need AFF initiated a series of
study groups, composed of AFF’s volunteer professionals (i.e., members of its
advisory board, which numbered about 120 by 1990) under the rubric “Project
Recovery.”
The following are merely the more noteworthy
assistance-oriented achievements that resulted from the work of these study
groups (see http://csj.org/infoserv_aff/aff_researchplan1.htm for information on
AFF's research plans):
§
In 1992 AFF conducted its first weekend workshop for former group
members at the Stony Point Retreat Center, Stony Point, New York. At least one
weekend workshop has been held every year since and one-day ex-member workshops
are typically held prior to AFF’s annual conference.
§
In 1992 in Arlington, Virginia, AFF conducted a conference, “Cult
Victims and Their Families: Therapeutic Issues.” In 1995 AFF conducted a joint
conference with Denver Seminary: “Recovery from Cults: A Pastoral/Psychological
Dialogue.” And in 1996, AFF, in conjunction with Iona College’s pastoral and
family counseling department, conducted a conference, “Recovery from Cults and
Other Abusive Groups: Psychological and Spiritual Dimensions.”
§
Under Project Recovery, AFF published AFF News, a free
outreach newsletter directed toward ex-members. This periodical's function is
now fulfilled through AFF’s Web sites and its free Internet newsletter, AFF
News Briefs.
§
In 1993 Norton Professional Books published AFF’s Recovery from
Cults, edited by Dr. Michael Langone, a book that the Behavioral Science
Book Service chose as an alternate selection. This edited book consisted of
chapters written by members of the Project Recovery study groups.
§
In 1993 AFF published Wendy Ford’s book, Recovery from Abusive
Groups, which provides practical guidelines for individuals struggling with
post-group adjustment issues.
§
In 1994 Hunter House published Captive Hearts, Captive Minds,
written by AFF advisors Madeleine Tobais and Janja Lalich.
Education
AFF initiated a preventive educational program, the
International Cult Education Program (ICEP), in 1987. Its goals were to develop
educational resources for young people, educators, and clergy, to encourage
educational programs for youth, and to provide support and guidance to those
conducting such programs. ICEP produced two videotapes, Cults: Saying “No”
Under Pressure and After the Cult: Recovering Together, a book,
Cultism on Campus: Commentaries and Guidelines for College and University
Administrators (revised in 1996 under the title, Cults on Campus:
Continuing Challenge), a lesson plan, a collection of pseudoscience fact
sheets, four educational flyers, and the semi-annual newsletter, Young People
and Cults. Funding cuts prevent AFF from maintaining ICEP as a distinct
program today, although its functions continue to the extent resources permit.
Throughout its history AFF staff and advisors have given
talks at universities and professional associations in order to educate
academicians, students, and helping professionals.
Conferences
AFF has organized conferences since its founding. In
recent years AFF’s conferences have become increasingly international in scope
and larger with respect to the number of programs available to attendees. An
example of a recent conference was the one in 2001 that had approximately 270
attendees and nearly 70 speakers. Attendees came from two dozen countries,
including China, South Africa, Russia, and Brazil. Approximately 40 attendees
came from foreign countries.
The Web
AFF’s website has over 1000 pages of material and won a
number of awards. Web site statistics reveals that during a typical week the
site will be visited by more than 10,000 people from about 70 countries.
Although AFF’s mission has remained constant, the methods
it employs to fulfill that mission have changed with the times.
AFF began as one man’s vision to apply scientific methods
to the problems of people hurt by groups that deceive, manipulate, and exploit
in the name “love.” This has been and will continue to be a difficult task, for
the problems that motivate us to action are not easy to define with precision
and are difficult to study scientifically. But AFF’s history demonstrates that
this task is not impossible, however difficult. Much has been learned; many
people have been helped. Nevertheless, much work remains, and many more people
will need help.
Info-Cult
Info-Cult, a resource centre on cultic thinking, was
founded in 1980 in Montreal, Canada following my brief experience with the
Unification Church (UC) in 1977 and specifically that involving a very close
friend. After the story of my friend’s kidnapping and deprogramming from the
Unification Church was featured in a series of newspaper articles in 1977 (the
Montreal Star: Freed, 1977 December, 1978 January), his close friends and
I organized a part-time volunteer public information service.
After obtaining funding in April 1980 a full-time center
called the Cult Project was started.
The center’s contention was that not all cults were
problematic; hence, a distinction between “cults” and “destructive cults” was
made.
The center's activities included providing information
programs to high schools, colleges, universities, community centers, and
professional organizations principally in and around the Montreal region. These
programs were geared towards sensitizing and educating the community to the
issue of destructive cults and the techniques of mind control.
A documentation center was made available to the public
containing books, newspaper and journal articles, and audio-visual materials. In
the beginning, information focused on the experiences of families and
ex-members. However, it soon became apparent that the collection must be
diversified to include other perspectives.
During the first ten years, the majority of our clients
were parents of cult members, ex-members, students, and teachers. Contacts with
groups perceived as “cults”, “destructive cults”, or those with opposing points
of view were minimal.
In 1990 the Cult Project changed its name to Info-Cult
("Info-Secte" in French). The objectives of Info-Cult are:
- To promote the study of cultic phenomena;
- To sensitize, inform and educate the public to these
phenomena;
- To assist those with problems related to these
phenomena.
Info-Cult’s funding comes in the form of an annual grant
from the Quebec Ministry of Health and Social Services, discretionary funds from
different Provincial Ministers, foundations, private groups, and individual
donations, as well as fees for certain services. Info-Cult is the only
organization in North America that receives government support.
Info-Cult’s clientele has greatly expanded through the
years. Besides parents, ex-members, students and teachers, clientele now
includes members of different new religions, academics, mental health
professionals, attorneys, law enforcement, media and others.
From 1990 to the present Info-Cult has had numerous
contacts and meetings with members and representatives of “cult” groups,
spiritual organizations, and new religious movements. Increasing interest and
communication from academics with varying viewpoints has helped to broaden
Info-Cult’s analysis and perspective on the issue.
Info-Cult is the only full-time organization of its kind in
Canada. It houses a documentation center that is one of the largest in the world
with over 2,500 books, 9,000 files, academic reports, journals, newsletters,
government and legal documents and more than 1,500 programs on audio and video
cassettes. The material, mostly in English and French, is collected from sources
around the world and includes group-generated and critical literature.
The documentation center is open on a restricted basis
until opening to the public is considered feasible.
Info-Cult is widely regarded as a major source of
information and assistance for dealing with “cults,” new religions, Satanism,
the Occult and other non-traditional and secretive groups.
With this reputation comes enormous responsibility to
respond to individual and family concerns in a nuanced and balanced way.
Info-Cult, as well as AFF, avoids simplistic “yes” or “no” responses to complex
questions such as “Is Group X a cult?” or “Is the group my loved-one joined
dangerous?”
Although Info-Cult has evolved over the years, certain
positions on accessibility, kidnapping, and legislation have remained constant:
§
Info-Cult has always operated out of a known location and is
easily reachable by phone.
§
Contrary to a popular belief concerning “anti-cult” groups,
Info-Cult has not supported or assisted in the use of coercive measures to
remove someone from a group (see Kropveld, 2003). In situations where we have
been asked about that option, we have consistently counseled against it and have
suggested non-coercive alternatives
§
Existing laws are sufficient in dealing with the multiple problems
associated with “cults” and cultic groups
Though the beginnings of AFF and Info-Cult are different,
at present both organizations have positions that are very similar concerning
how to respond to the multiple concerns raised by the issue of “cults."
Use of Terminology
Even though Info-Cult and AFF have each studied cults and
educated people about this subject for a quarter of a century, neither
organization has ever felt comfortable with the term "cult" (see Web-articles of
Rosedale & Langone and Langone for more information on definitional issues).
We do not produce an official list of "cults," even though
some people mistakenly interpret any list as a list of "cults." Such a list
would have little utility because there are thousands of groups about which
people have expressed concern, yet scientific research has been conducted on few
groups. A list could even be misleading because some people might mistakenly
think that the label "cult" implies that the group in question has all the
significant attributes of the hypothetical type "cult," when in fact it has only
some of those attributes or possibly none. Conversely, some people may
mistakenly assume that because a group is not on the list, they need not be
concerned. Our goal is to help inquirers make more informed judgments and
decisions, not to dictate those judgments and decisions.
Thus, we advocate a nuanced, evidence-based approach to
definition and classification. We do not ignore or disparage evidence
indicating that some groups may closely approach the theoretical type, “cult.”
Nor do we deny the necessity to make expert judgments about whether or not a
particular set of group processes harmed a specific person or persons. We do,
however, advocate that these kinds of judgments should rest on careful analyses
of structure and behavior within a specific context, rather than a superficial
classification decision.
Such analyses sometimes result in the conclusion that some
groups that harm some people are not necessarily “cults”. A new age group that
is neither manipulative nor authoritarian might harm some people because it
advocates a medically dangerous diet. A church may harm some believers because
its pastor is domineering and abusive. A psychotherapist may harm some patients
because she or he doesn't adequately understand how memory works and may, with
the best of intentions, induce false memories in clients. These are all
examples of individual harm related to interpersonal influence. They are all
examples of situations that might understandably arouse the concern of the
harmed person's family and our organizations. But these situations are not
necessarily "cult" situations, even though they may have a family resemblance to
the concept "cult." On the other hand, because appearances can deceive,
especially in “cults”, further investigation of such cases may reveal the
presence of cultic dynamics. The important point to keep in mind is that
classification decisions should be based on the best available evidence and
should always be subject to reevaluation.
Even though the term "cult" has limited utility, it is so
embedded in popular culture that those of us concerned about helping people
harmed by group involvements or preventing people from being so harmed cannot
avoid using it. Whatever the term's limitations, it can point us in a
meaningful direction. And no other term relevant to group psychological
manipulation (e.g., coercive persuasion, undue influence, and exploitative
manipulation) has ever been able to capture and sustain public interest. If,
however, we cannot realistically avoid the term, let us at least strive to use
it prudently.
Preventive Education Programs (PEPS)
When discussing PEPs, it is important, first and foremost,
to consider the social, cultural, political and legal differences that exist
among countries. These differences will influence how and why
institutions and organizations react to this issue, and subsequently what
kinds of programs are developed. It is important to note that what is acceptable
in one country may not be acceptable in another country.
Some influencing factors to consider include:
§
The historical context (i.e. whether cult-related tragedies have
occurred in the country);
§
The relationship between state and religion
§
The privileges (if applicable) given to certain religious groups;
§
The presence or not of a state religion;
§
The state financing of certain religions ;
§
The government’s position regarding the cult phenomenon (For
example, after the tragic deaths of members of the Order of the Solar Temple,
government commissions were set up in France and Switzerland, while in Canada,
there was only a coroner’s report from the province of Quebec. Furthermore,
France subsequently created MIVILUDES (mission interministérielle de vigilance
et de lutte contre les dérives sectaries) while in Canada, no Government
involvement has occurred.)
§
The impact of public and/or political pressure.
Regardless of the kind of PEP that is developed or where,
careful consideration should be given beforehand to ensure that the content
is factual and that the manner in which the program is presented respects
basic rights and freedoms.
This includes:
§
The right to believe whatever one wishes in the
religious realm;
§
The right to express one’s beliefs through
worship and practice;
§
The right to propagate one’s beliefs.
It is also very important to consider
that religious freedom has two dimensions:
§
A positive dimension: individuals are free to
believe what they wish and to profess those beliefs;
§
A negative dimension: no one can be forced to
embrace a religious idea or to act contrary to what he or she believes.
Who Implements PEPs
Within a country, the mandate, agenda, and type of PEP will
vary according to the group or individual who develops it.
PEPs have been developed by:
- Government (courses in schools)
- Private schools (religious and secular)
- Colleges or universities (courses offered within different departments)
- Cult awareness groups
- Community groups
- Religious groups
- Youth groups
- Individuals
Types of Programs
Courses
PEPs are usually offered as a course that takes place over
a period of weeks or months and is usually given in academic institutions (high
schools, colleges and universities)
High School Course
Here is an example of a six-hour high school course that
was developed for high schools in Quebec by the Quebec Ministry of Education
(1987), and offered under what was called a moral education class. It is
interesting to note that until recently the school system in Quebec was split
along religious lines; there used to be a Catholic School Board for Catholics
and a Protestant School Board for everyone else. This has changed and the
confessional school boards have been replaced by linguistic school boards. We
now have a French School Board for Francophones and English school Boards for
Anglophones.
The course was entitled “Take up the Challenge: The Cults”
and consisted of four classes. The purpose of the course was:
§
To understand the phenomenon of new religious groups and the
reasons for their proliferation in Quebec.
§
To become aware of the questions that this phenomenon provokes.
The objectives of the classes were:
§
Present the phenomenon of new religious groups and the reasons for
their proliferation in Quebec.
§
Describe the problem of the proliferation of new religious groups.
§
Present the viewpoints of some of the new religious movements and
of those who belong to them.
§
Develop concrete actions to deal with new religious groups.
This program reflected the realities of a predominantly
French-speaking province in Canada, namely Quebec. Quebec, where I come from, is
seen by many observers of cults and new religious movements, as one of the most
fertile areas in the world for the emergence of new religious movements,
spiritual, new age , esoteric and other groups. This phenomenon is a result of
many factors, the most significant one being the historic role that the Catholic
Church played in all aspects of life—religious, social, political and
cultural—and its subsequent dramatic decline, beginning in the 1960s.
College and University Courses
Example of a course offered at Concordia University in
Montreal by a sociologist: "Cults and Religious Controversy in North America."
The aim of this course is to
provide students with the tools and conceptual approaches useful to
understanding the complex issues arising from the presence of new, unfamiliar
religions in our social midst—and their host societies’ allergic reactions to
what are perceived as “cults”, “sects” or “heresies.” The major theories in the
“microsociology” of new religions will be studied and applied to specific
groups. We will attempt a sociological analysis of some of the more
controversial NRMs (new religious movements) that emerged between the 1960s and
1980s, and address the following questions:
§
What is the appeal of NRMs for North American youth?
§
What role do the media play in shaping public attitudes towards
“cults”?
§
Why do some NRMs turn into orthodox religions, yet others
disappear?
§
Are apocalyptic “cults” intrinsically dangerous?
§
Do cults brainwash?
Guest speakers from various
groups will present their own spiritual perspectives. Topics will range from
close-up ethnographic studies of several groups to larger topics like sexuality
and gender, apocalypticism, racialism, and conversion. The psychological legal
and constitutional questions raised by these alternative societies, and youth’s
sudden radical conversion to a “totalistic” worldview will be addressed,
particularly the brainwashing/mind control debate.
A strong focus in the course
will be on current conflicts involving minority religions and on their
controversial status within a global context of religious pluralism,
nationalism, and racial tensions. Finally, we will address the social
significance of the “cult controversy” within the history of church-state
conflicts in Canadian and American history.
Example of a course offered at Vanier College in Montreal
by a psychologist: "Psychology of Cults."
This course will study cultic
groups and why certain individuals are attracted to them. We will identify
social-psychological techniques used to recruit, convert and train obedient
members. Students will evaluate the controversial concept of "brainwashing" and
discuss the importance of using critical thinking, personal morality and ethics
in making life decisions. Groups such as The Solar Temple, Scientology, People's
Temple, Branch Davidians, Transcendental Meditation, Hare Krishna and Rajneesh,
among others, will be discussed.
Example of a course offered at Vanier College in Montreal
in the religion department: "Modern Religions and Cults."
This course will explore
cultural groups in North America that are labeled as "Cults" or "New Religious
Movements" (NRM). These groups have been the focus of a great deal of media
attention following the Waco massacres of the Branch Davidians and the mass
suicide of the Solar Temple. The course will also analyze elements of popular
culture that exhibit religious characteristics such as pilgrimage and initiation
rites.
The course will be divided into
six sections which will answer the following questions:
§
What are New Religious Movements?
§
Why do New Religious Movements Emerge?
§
Who Joins New Religious Movements and Why?
§
Are Converts to New Religious Movements Brainwashed?
§
Why do some New Religious Movements become violent?
§
What is the Cultural Significance of the New Religious Movement?
The groups that
will be analyzed in relationship to these questions will include the following:
§
The Branch Davidians
§
The Church of Scientology
§
People’s Temple
§
Solar Temple
§
Heaven’s Gate
§
Ravers
§
Sports Fans
Religious-Type Program
Example of a course offered at a private religious school
in South Carolina (Ben Lippen School):
This course, entitled “Religion,
Cults and the New Age”, provides an overview of some of the major world
religions and cults that Christians confront daily. Many Americans are being
swept up into the web of these false religions and cults because they do not
know the truth of Christianity. It is the purpose of this course to analyze what
is false by contrasting it with true biblical Christianity. In this way we will
be able to not only avoid the pitfalls ourselves, but we will also be prepared
to help others out of the "sinking sand."
Formats of Programs
PEPs can also be offered in the form of a presentation,
workshop or conference and are designed for students, community groups,
religious groups, professional groups, etc.
A presentation might include personal testimonials
from ex-members or educational films/documentaries, and address some of the
following issues:
§
Why cults represent a problem.
§
The extent of the problem—number of groups and members
§
Who is recruited and why do people join.
§
Definition of a cult—categories of cults.
§
Cult techniques of psychological coercion, mind control. or
brainwashing.
§
Harmful effects of cult involvement.
§
What can be done.
Conferences usually address the issue of cults and
new religious movements from different perspectives and may or may not be open
to the general public. The annual AFF conferences are a good example of one
style of conference, which is open to the public and offers practical
assistance, research findings, and information on cults, new religious
movements, and other groups. Attendees and speakers are diverse, including
academicians, helping professionals, former group members, current group
members, families, clergy, educators, and others.
Workshops are usually geared to professional
audiences and provide specific information (e.g., for social workers,
psychologists, etc., on how to work with former members or working with
families). Some workshops, e.g., AFF's annual workshop in Colorado, are aimed
at former group members dealing with recovery issues.
Analysis of PEPs
Whereas PEPs aim to sensitize and educate people, sometimes
emphasis on a particular group (i.e., reliance on ex-member experiences) or a
religious perspective can lead to misconceptions, misunderstandings, and a
biased view of the cult phenomenon.
The area of cults and new religious
movements is controversial, and the goal of most PEPs is hopefully motivated by
the aim of alerting the public to the harm caused by certain groups and of
preventing harm. However, programs that are not monitored can drift towards
portraying groups in a solely negative perspective. In that regard a helpful
reminder is a quote I frequently use by Michael Langone the Executive Director
of AFF: "Some groups may harm some people sometimes, and some groups may
be more likely to harm people than other groups."
I would add that, some contributing factors are:
§
Location of the group;
§
Leadership of the group;
§
The period in the group's history that is being observed.
In my view, courses in high schools, colleges, and
universities are effective, and I would prefer to see more of them. The only
stumbling block, based on my own observations, is the level of knowledge and
competency of those who teach the course. Teacher training would be an
important element.
Many of the “one-shot” programs (i.e,. talks,
presentations) tend to focus on specific groups and often describe group
affiliation using terms such as “brainwashing” or “mind control.” Not many look
at group dynamics as a process of socialization and/or manipulation.
Some recommendations/suggestions:
PEPs must address the issue of consumer protection. It is
important to be aware that groups and their leaders may not be what they appear
to be and their goals and methods can, to say the least, be questionable.
PEPs must address the issue of vulnerability: We are all
potentially vulnerable to being “manipulated.”
PEPs must encourage people to question more and to develop
critical thinking skills. For short programs, we should be asking what is our
goal and how do we best achieve it.
I would strongly recommend that the book I recently
coauthored (Le Phénomène des Sects: l’Étude du Fonctionnement des Groupes -
The cult phenomenon: The study of group functioning) serve as the basis for
developing PEPs
Ideas for Activities within a PEP
Course
- Divide the class into small groups. Each group either
picks or is assigned a group to study: The group chosen can be from personal
involvement or from information obtained from available literature on the
group.
Examples: (Depending on age of
students – high school, college, university – groups used will vary):
Sports Team (Amateur or
professional) or a team they are on
Youth Group (Religious and
non-religious)
A family unit
Scouts or guides
Their social group
A more extreme group (Solar
Temple or Heaven’s Gate)
A Group such as the Raelians
Small business (family run and
not family run)
Large Business (i.e. Ben &
Jerrys, Walmarts)
Local political party
Religious Group
Therapy group
School Class (high school,
university)
- Evaluate each group with regard to its leader
(history, experiences, style of leadership), the role of the members and
their interactions, the rules and regulations of the group, time involved
with group activities, punishments, and contact with non-members (how are
they viewed)
- Discuss in class and place each group on a continuum:
open, democratic, tolerant
ß---------------à
closed, authoritarian, rigid
- Each group prior to the last class is to study their
own work group.
- Evaluate their group according to the above criteria.
One-Shot Program
Condense the above by looking at group processes and giving
examples of different situations and individual needs without mentioning the
names of specific groups.
Some Dos and Don'ts When Preparing a PEP
- Don’t assume there is only one approach. Try different approaches and
adapt them to your audience (students, teachers, adults, professionals,
etc.).
- Don’t use “scare” programs. They may have a reverse effect on those most
susceptible to cult enticements. The old anti-marijuana film, “Reefer
Madness,” for example, is treated as a comedy by many pot-smoking young
people.
- Don’t rely solely on a film or testimonial to get the message across. A
film or former member may prove very popular but it will probably have more
impact if it is followed by a structured discussion.
- Promote dialogue & debate
- Share your educational experiences with others and keep up-to-date on
what they are doing.
Conclusion
One of the goals of any PEP should be to help people become
informed consumers who make informed choices. The only way to achieve this is to
design programs that develop critical thinking skills and invite questions,
dialogue, and debate.
And so in closing, if you have more questions than you did
before I started speaking, then I think I have accomplished in part what I had
set out to do.
References
Kropveld, Michael. (2003). An example for controversy:
Creating a model for reconciliation. Cultic Studies Review, 2(2). [www.culticstudiesreview.org
-
http://www.culticstudiesreview.org/ csr_member/mem_articles/kropveld_michael_csr0202g.htm]
Langone, Michael. The definitional ambiguity of "cult" and
AFF's mission.
http://csj.org/infoserv_articles/langone_michael_term _cult_definitional_ambiquity.htm
Rosedale, Herbert, & Langone, Michael. On using the term
"cult."
http://csj.org/infoserv_articles/langone_michael_term_cult.htm
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