2003 12 00 Journal for the Scientific Study of Religion - Vol 42 No 4 - Bader

Magazine Overview

This issue of the Journal for the Scientific Study of Religion, Volume 42, Issue 4, published in 2003, features an article titled "Supernatural Support Groups: Who Are the UFO Abductees and Ritual-Abuse Survivors?" authored by Christopher D. Bader. The article delves into the demographic characteristics of individuals involved in UFO abduction and ritual abuse support groups, comparing them to the general population.

Article: Supernatural Support Groups: Who Are the UFO Abductees and Ritual-Abuse Survivors?

Introduction and Background

The article begins by noting the emergence in the 1980s of two distinct groups—UFO abductees and ritual-abuse survivors—that shared a striking similarity in their quasi-religious and psychotherapeutic orientations. Both movements focused on healing members from experiences of victimization by supernatural beings or secretive cults, employing techniques like hypnosis, art therapy, and role-playing to recover repressed memories. While much has been written about these movements, little research has focused on the members themselves. The author highlights that sociological studies of UFO cults are more common than those focusing on UFO abductees, and research on ritual abuse has often critiqued the movement or focused on investigative techniques and the construction of a "moral panic" surrounding Satanism.

Previous Research on Demographics

Previous research on new age and novel religious movements suggests that membership is often disproportionately female, appealing to women due to opportunities for leadership and emphasis on feminine aspects of spirituality. The age distribution is less clear, with some research suggesting younger adults are more attracted to novel ideas, while others indicate a skew towards older individuals. Regarding marital status, it is hypothesized that those who reject conventional institutions like marriage might be more drawn to unconventional topics. In terms of socioeconomic status, theory suggests that new religious movements may recruit disproportionately from more educated and prosperous segments of the population, with higher education leading to greater exposure to the unconventional. Research on race indicates that new age movements tend to be disproportionately white.

Surveying UFO Abductees and Ritual-Abuse Survivors

Conducting surveys for these groups presented significant challenges. UFO abductees were found to be wary of social scientists due to media ridicule and a belief in government cover-ups, with some fearing government reprisal. Ritual-abuse survivors and their therapists were also reticent due to concerns about the danger posed by Satanic cults and the potential for survivors to be lured back or harmed. The author contacted the UFO Contact Center International (UFOCCI) for surveys of abductees, distributing 217 questionnaires and receiving 55 responses. For ritual-abuse survivors, the author utilized therapists as intermediaries, a method adapted from previous research. After initial rejections, endorsement from a "cult cop" and assurances of anonymity facilitated participation. 16 therapists agreed to participate, and 51 questionnaires were returned from survivors.

Demographic Comparison to the General Population

Gender and Age: The survey findings align with previous research, showing a majority of UFO abductees (63%) were female, and 100% of ritual-abuse survivors were female. The age distribution for both groups was not strikingly different from the general population, with ritual-abuse survivors being slightly older (average 47.7) than UFO abductees (average 43.69).

Marital Status: UFO abductees closely resembled the general population in marital status. However, ritual-abuse survivors showed significantly lower marriage rates (28% vs. over 50% in the general population) and higher rates of divorce and separation (36% vs. 15.2%). This is partly explained by allegations against family members, including spouses, and the difficulty spouses have in accepting therapy-related claims.

Race: The survey confirmed the impression that both movements are primarily composed of white members. None of the surveyed abductees or survivors reported being black, and a substantial majority of UFO abductees (88.9%) identified as white, with the remainder identifying as Native American. The survey of ritual-abuse survivors consisted entirely of white females.

Education: Both UFO abductees and ritual-abuse survivors are drawn from more educated segments of the population. Less than half of the general population respondents had attended college, while a majority of UFO abductees (68%) and an even greater majority of ritual-abuse survivors (88%) had.

Occupation: UFO abductees showed a higher proportion of white-collar occupations (56.9%) compared to the general population (41.6%). Ritual-abuse survivors reported slightly lower white-collar occupations (37.5%) but a high rate of unemployment (56.3%), which is a curious finding given their high education levels and suggests potential difficulties in maintaining normative lifestyles.

Further Characteristics of UFO Abductees and Ritual-Abuse Survivors

Modern UFO abductees report an average of 10 abduction experiences, a shift from earlier accounts of single experiences. The majority (88.2%) find positive aspects to their experiences. For ritual-abuse survivors, the survey indicated that dissociative identity disorder (formerly multiple personality disorder) is common, with 86% reporting multiple personalities (average 100). Most survivors (87.5%) were unaware of the abuse or their personalities until therapy began. Survivors entered therapy for various reasons, including eating disorders, marital problems, depression, and nightmares. Ritual-abuse therapy is intensive, often not covered by insurance. Over half (53.2%) of ritual-abuse survivors believe their abusers were part of a national or international group.

Conclusion

The article concludes that the demographic data, while potentially subject to an "elite" bias due to the survey methods, largely confirm the impression that UFO abductees and ritual-abuse survivors are primarily composed of highly educated, white females. The author suggests that the diffuse nature and wariness of these groups make them difficult to study, but hopes the data will spur further research into novel religious movements that blend the therapeutic and spiritual.

Recurring Themes and Editorial Stance

The recurring themes in this article revolve around the sociology of new religious movements, specifically focusing on the demographic profiles of UFO abductees and ritual-abuse survivors. The editorial stance appears to be one of objective sociological inquiry, aiming to provide empirical data on these often-stigmatized groups. The article emphasizes the challenges of studying such movements due to their secretive nature and the distrust of outsiders, while also highlighting the similarities and differences between these groups and the broader population. The research suggests that while these movements may attract individuals from privileged backgrounds, the experiences and therapeutic processes associated with them can lead to increased isolation and dysfunction.