|
French Publications on Cultic
Phenomena and Related Subjects: English Summary
Marie
Andrée Pelland
During 2003, twenty-six published French
documents dealt with cultic phenomena and related subjects. For this report, I
examined nine books, nine articles, four chapters from books, and three master's
theses.
Some documents present basic information
on cultic phenomena; others analyse cults' functioning; some researchers explore
victimization within cultic groups; some analyze the existing bond between
religious groups and violent behaviors; some discuss different ways to define
the term cult.
All the items are reviewed in a detailed
report in French (Pelland, 2004). This English summary highlights interesting
findings from the French report.
Six books have a primary objective of
informing parents or citizens about cults and related subjects.
Because of the popularity among
teenagers of films such as Harry Potter and The Lord of The Ring
and TV shows such as Buffy the Vampire Slayer, two books give an
informative account of themes such as Satanism, Gothicism, spirituality,
persuasive techniques, and effects of a cultic experience are described in two
books.
Biton (2003), a French writer, published
a book called Cult and guru. Her objective is to give parents access to
coherent and correct information about cultic groups, their attractions, and
their dynamics. She hopes to give parents enough information so they will be
able to prevent their teenagers from affiliating with and being victimized by a
cult.
The second book, written by Colombe
(2003) from Quebec, has a different view. The goal of this book is to explain
in simple terms to parents why their adolescents tend to be attracted to
paranormal phenomena and fantastic subjects or groups. The author concludes that
teenagers' attraction must not be described as problematic by parents. Teenagers
like such themes mainly because they respond to their need for extreme
sensations and their need to escape reality.
It should be noted that these two books
were written in different social contexts. In France, cults are often described
as an important social problem. Many TV programs, Magazines, and politicians
have discussed the cult phenomenon. A law was even passed in 2001 in order to
reinforce prevention and repression of destructive cultic groups. In this
context, parents like the rest of the population, demand to be informed about
this subject. That can explain why Biton places such an important emphasis on
the danger that cultic groups represent for French youth. In Quebec, on the
other hand, the cult phenomenon isn’t described as a social problem of
importance. Colombe, consequently, doesn’t speak about the possible danger of
cultic groups. He only tries to define an ensemble of different concepts and
beliefs that teenagers are attracted to. He also doesn’t define this attraction
as a problem, but as an interest to understand.
Four other books have a primary
objective of transmitting information. These texts are written by information
centers on cultic groups, such as Info-Cult or by members of militant group
against cults (UNADFI, MILS).
Three of the four books (Vivian, 2003,
Tavernier, 2003, Fillaire & Tavernier, 2003) try to describe the cult phenomenon
and the effects of cultic experience. The authors rely on their life experiences
and knowledge of cultic groups to explain their functioning and recruitment
tactics. Although the authors' experiences are relevant, the absence of
scientific references gave this reader the impression that the authors of these
books see cults as homogeneous groups, which they most definitely are not.
Because of the writers'
overgeneralization and because they most often use extreme examples, the reader
is almost compelled to conclude that "cults" are everywhere and are all
dangerous. These books do not leave any place for doubt. I believe, however,
that as researchers or counsellors, we should in our writings on this subject
present diverse points of view and objective information so that readers can
form their own opinions. A book I co-authored with Mike Kropveld, Le
phénomène des sectes: L’étude du fonctionnement des groupes (Kropveld &
Pelland, 2003), attempts to provide a balanced and nuanced perspective on the
problems cultic groups pose.
Other books analyze the history and
functioning of specific groups: the Raëliens (Bisaillon, 2003; Renard, 2003),
the Church of Scientology (Palisson, 2003), and the Jehovah's Witnesses (UNADFI,
2003a, 2003b).
2003 can be described as the Raëliens'
year. In January 2003, the group made the front page of every important
newspaper in the world when they claimed to have brought about the birth of the
first cloned baby. The founder of the group, Raël, was even interviewed by CNN,
Larry King, and the BBC. One book in particular gave a good overview of this
particular group. Bisaillon (2003) without a sensationalist point of view
presents in a descriptive way the group's history, philosophy, and practices.
In this book we learn that even if Raël pretends to have met extraterrestrial
humanoids, he said at one point in his books that it may be ironic that so many
people believe in him if in fact he didn’t really meet extraterrestrials. Some
of his friends, who knew him before he said that he met extraterrestrials, say
that Claude Vorilhon, alias Raël, created his first story about meeting
extraterrestrial in a bar with his friends. Bisaillon also claims that Rael's
first book passed as his own a number of ideas presented by Jean Sendy.
Nathan and Swertvaegher (2003) study
ex-member experiences within a cult as a means of developing an effective
therapy for former group members. Theses researchers describe a cultic
experience as a process of "soul capture." They explain that initially a cult
promises to transform members in ways that appeal and motivate prospects to
join. Once integrated into the group, followers participate in activities that
organize their everyday life. The researchers observed that over time members
become more and more dependent on the group. When members decide to quit, it is
often because they realize that they pass their time in ways that benefit the
leader, rather than ways that bring about the transformation that the group
promised.
Based on a number of interview with
ex-member, these researchers created a therapeutic process that is supposed to
help ex-members regain their lives. In this therapeutic process, professionals
first listen to the life story of an ex-member in order to break the person's
isolation. After a couple of meetings, the therapist identifies the group
processes, techniques of persuasion, and beliefs learned during the group
experience. The researchers explain that they try to identify the main habits
or beliefs in the every day life of their client. They try through therapy to
eliminate the cultic "parasite" that still affects the life of the ex-member.
At the end of the process, they try to help their clients reconnect with friends
and family, who may have been left behind when the person joined the group. I
recommend that you consult this book if you read French; it is well documented
and the researchers present a number of ex-member histories that illuminate the
therapeutic process.
Allanic (2003) proposes a
conceptualization of cultic experience. He explains how cultic groups charm
people to join their group. He compares this process with the story of the
mythical meeting of Ulysses with the Sirens, as told in Greek mythology.
Casoni (2003) and Pelland & Casoni
(2003) describe how religious groups can arrive at a point where members use
extreme violence, such as terrorism, to destroy their enemies. The relationship
between leaders and followers is identified as a key element that influences the
adoption of violent behaviors. In this context, the leader-follower
relationship is defined as an interdependent relationship in which the leader
feels the need to be idealized by the members, to be perceived as an emissary of
supernatural forces, while followers desire to be associated with a person
described as powerful and perceived to be imposing. The meeting of these two
actors fills their respective needs. However, over time the reciprocal
dependence between leader and followers comes to place these persons in a
problematic relationship. The leader continuously asks for proof of members'
honesty and devotion; because members don’t want to lose their bond to their
leader, they agree to give him the requested proofs. In extreme cases, the
followers may use violence to prove their devotion to the leader.
Social identity, group cohesion, and a
separated vision of the world are also described as elements that influence
group violence. When individuals become a members of a group, they acquire a
specific status, a personality that defines them as members of a particular
group. As members they are also part of the group project. Members get a sense
of self, of values because of their association with a particular group. If
another group or political authorities try to question or destroy the group
identity and project, some members may resort to violence in order to protect
the group's integrity. An act of terrorism in extreme cases may be perceived as
a solution to a seemingly unstoppable threat.
References Consulted
Allanic, C. (2003). Aux abords des rives
sectaires. Bulle 79 : Discerner les dérives sectaires. Need complete
bibliographic data.
Allanic, C. (2003) Le syndrome d'Ulysse, Bulle 78.
Need complete bibliographic data.
Bisaillon, Martin. (2003). Enquête sur
le mouvement raélien. Montreal: Éditions Les Intouchables.
Biton, Dominique (2003). Sectes et
gourous, etc. Albin Michel. Need complete bibliographic data.
Bobin, Alice. (2003). Victimes des sectes:
des manipulations mentales aux soins. Mémoire de Maîtrisede, l’Universitaire de
Victimologie de l’Université Réné Descartes, Paris 5???
Boissard, Marianne. (2003). L’Étau
Sectaire. Mémoire de Maîtrisede de l’Universitaire de Victimologie de
l’Université Réné Descartes, Paris 5???
Casoni, D, & Brunet, L. (2003). Philosophie
groupale et action terrorisme. In Dianne Casoni & Louis Brunet (Eds.),
Comprendre l’acte terroriste. Montréal: Les presses de l’Université du
Québec à Montréal, pp.78-92.
Columbe, D. (1993 – 2003??). Le
fantastique religieux et l'adolescence: paranormal,
magie,
satanisme,
gothique. Montréal:
Fides.
Deconchy, J. P., & Bauduin, B. (2003).
Expliquer tout de même l'inexplicable. Appel aux "croyances": mise en
veille et activation d'un schéma cognitif de type "sectaire." Psychologie et
Société. Logique sociale des phénomènes sectaires. 3, 2. 23-57.
Need complete bibliographic data. Is this a journal article or a
chapter in a book? If the latter, who are the editors?
De Piccoli, N., Beggio, V., & Tartaglia, S. (2003).
Nouveaux mouvements religieux et groupes politiques: L'abstraction linguistique
dans la présentation de l'in-group et du contexte. Psychologie et société.
Logique sociale des phénomènes sectaires.3, 2. 93-115. Same
question as in prior reference. "Logique social …" doesn't sound like a
journal.
Dilhaire, Catherine. (2003). Le
processus de victimisation dans la trajectoire de vie d'anciens adeptes de
groupes sectaires. Mémoire de maîtrise, École de Criminologie, Université de
Montréal, 158 pp.
Fillaire, Bernard, & Tavernier, Janine.
(2003). Les sectes. Paris: Le Cavalier Bleu, 123 pp.
Kropveld, M., & Pelland, M-A. (2003). Le phénomène des
sectes: L’étude du fonctionnement des groupes. Montréal:
Info-Secte, 161 pp.
Masse, L., Richardot, S., & Stewart, I.
(2003). Comparaison des représentations de trois formes de groupement
idéologiques: la secte, la religion et le parti politique. 3, Psychologie et
société. Logique sociale des phénomènes sectaires. 2. 58-92. Need
complete bibliographic data.
Palisson, Arnaud. (2003). Grande enquête
sur la scientologie: Une secte hors la loi. Lausanne: Editions Favre SA, 263
pp.
Pelland, M-A, & Casoni, D (2003). Le
recours au terrorisme par les sectes religieuses. In Dianne Casoni et Louis
Brunet (Eds.), Comprendre l’acte terroriste. Montréal: Les presses de
l’Université du Québec à Montréal, pp.51-69.
Renard, J.-B. (2003). Le mouvement raëlien:
Les raisons d'un succès. Psychologie et société. Logique sociale des
phénomènes sectaires. 3, 2. 116-131. Was this and the other
references perhaps a special issue of Psychologie et Societe, entitled "Lorique
etc.???
Rouquette, M.-L. (2003). Éléments pour une
théorie minimale des sectes. Psychologie et société. Logique sociale des
phénomènes sectaires. Vol 3, 2. 9-22.
Nathan, T., & Swertvaegher, J.C. (2003).
Sortir d'une secte. Paris: Les empêcheurs de penser en rond/Seuil. – this
doesn't sound like a publisher's name.
Tavernier, Janine. (2003). 20 ans de lutte contre les
sectes. Paris: Éditions Michel Lafond, 238 pp.
Vivian, A. (2003). Les sectes. Paris: Éditions Odile
Jacob, pp. xxx.
UNADFI. (2003). Qui sont vos ancêtres? Adam
ou Cro-Magnon? Lucy ou Eve? Les Témoins de Jéhovah et la théorie de l'évolution.
La cage des sectes. Bulle n.80. Reference not clear. What is title. What is
journal. Volume. Pages.
UNADFI (2003). Le grignotage jehoviste.
Bulle 79 : Discerner les dérives sectaires. Reference not clear. What is
title. What is journal. Volume. Pages.
|
