Bader ufo3

The Best Selling Ufology Books Collection

www.UfologyBooks.com

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

CHRISTOPHER D. BADER

In the 1980s two different groups emerged that exhibited a strikingly similar combination of the quasi-religious and
psychotherapeutic—UFO abductees and ritual-abuse survivors. Both movements focused on healing members from
victimization they had experienced at the hands of beings of often supernatural power. Further, both movements
attempt to use techniques developed in psychotherapeutic circles, such as hypnosis, art therapy, and role playing,
to recover “repressed” memories at the hands of these abusers. This article presents the results of surveys of 55
UFO abductees and 51 ritual-abuse survivors. Both UFO abductees and ritual-abuse survivors are compared
to the general population in terms of their gender, age, race, marital status, education, and occupation. It is
determined that the demographics of these two fledgling movements closely mirror those of other NRMs.

In the 1980s two different movements emerged that exhibited a strikingly similar combination
of the quasi-religious and psychotherapeutic—UFO abductees and ritual-abuse survivors (Paley
1997). Both movements focused on healing members from victimization they had experienced
at the hands of beings of often supernatural power. Further, both movements use techniques
developed in psychotherapeutic circles, such as hypnosis, art therapy, and role playing, to recover
“repressed” memories at the hands of these abusers.
In the mid-1980s an increasing number of support groups appeared that were centered around
so-called UFO abductions. UFO abductee support groups attempt to help people recover re-
pressed memories of victimization at the hands of extraterrestrials. Also in the mid-1980s an
increasing number of therapists and support groups focusing on “ritual abuse” began seeking
clients/members. Ritual-abuse support groups also attempt to recover repressed memories of past
abuses. In this case, the abuse is believed to take place at the hands of secretive, underground,
usually Satanic, cults. Although much has been written about both these movements, little of this
research has focused on the members themselves.
Many sociological studies of flying saucer, or UFO, religious groups have appeared over the
years. In fact, Festinger’s cognitive dissonance theory developed based on observations of a small
flying-saucer cult (Festinger, Riecken, and Schachter 1956). Although there are many case studies
of UFO cults with origins in the beliefs of the contactee movement of the 1950s and 1960s (see,
e.g., Balch 1995; Tumminia 1998; Tumminia and Kirkpatrick 1995; Wallis 1974), much less has
been written about groups centered around UFO abductions (see, e.g., Bader 1999; Whitmore
1995).
Sociological research on the ritual-abuse phenomenon has focused mainly on critiques of the
movement, such as surveys of ritual-abuse therapists and/or critiques of their methods (Bottoms
and Davis 1997; Mulhern 1991), discussions of the investigative techniques used by law enforce-
ment (Crouch and Damphousse 1991; Hicks 1991a, 1991b), and the construction of a “moral
panic” surrounding Satanism (Jenkins and Maier-Katkin 1991; Nathan 1991; Victor 1991, 1994).
An extensive body of research on ritual abuse has been accumulated outside of sociology, mainly
centered on how to recognize ritual abuse and the symptoms reported by ritual-abuse survivors
(Driscoll and Wright 1991; Jonker and Jonker-Bakker 1997; Young et al. 1991; Young 1992), the
relationship between ritual abuse and multiple personality disorder (Brown 1986; Fraser 1990;

Cristopher D. Bader is an Assistant Professor, Department of Sociology & Anthropology, P.O. Box 97326, Baylor Uni-
versity, Waco, TX 76798-7326. E-mail: Christopher Bader@Baylor.edu

Journal for the Scientific Study of Religion 42:4 (2003) 669–678

670 JOURNAL FOR THE SCIENTIFIC STUDY OF RELIGION

Friesen 1991; Hector 1991; Ryder 1992), and discussions of types of abuses reported by survivors
(Hudson 1990; Ryder 1992; Young 1992).
What has been lacking in research on both movements is sociological information on the
“clients” themselves. Although sociological theory would provide hypotheses on the demographic
characteristics of UFO abductees and ritual-abuse survivors, in fact, we know relatively little about
members of either movement. Indeed, the study of so-called new age movements suffers from a
dearth of basic demographic data (Lewis 1992; Mears and Ellison 2000).

PREVIOUS RESEARCH ON THE DEMOGRAPHICS OF NEW AGE AND NOVEL RELIGIONS

The primary purpose of this article is to present a demographic portrait of ritual-abuse sur-
vivors and UFO abductees. Since it is not possible to conduct a random sample of all abductees or
ritual-abuse survivors, there is no way to ascertain whether the existing data is suitable for tests of
significance. Therefore, the results are simply presented as raw numbers and percentages along-
side data from the 1990 General Social Survey. Although it is not possible to test for statistical
significance, there are some striking differences between members of the two movements and the
general population.
Previous research on participation in the new age activities and membership in new religious
movements provides some hypotheses as to membership in the UFO abductee and ritual-abuse
survivor movements. First, one should expect the majority of abductees and ritual-abuse survivors
to be female. All types of religious groups tend to have a higher percentage of females than males
(Miller and Hoffman 1995; Stark 2002). But novel religious movements tend to be quite dispro-
portionately female (Stark and Bainbridge 1985; Stark, Bainbridge, and Kent 1981). Participation
in new age activities such as astrology also exhibits a disproportionate female to male ratio (Feher
1992; Marks 1978). Stark and Bainbridge (1985) argue that new religious movements especially
appeal to women because such groups frequently provide a greater opportunity for positions of
leadership for females than do traditional religious groups. Further some new age groups and
movements emphasize female power or aspects of spirituality such as intuition or emotion that
are associated with the feminine, thereby attracting more women than men (Mears and Ellison
2000).
Much of the research on age and participation in new age movements is based on the particular
historical circumstances of the baby boom generation and increasing interest in Eastern religions
in the 1960s (see, e.g., Brown 1992; Melton 1986). Mears and Ellison (2000) argue that new
age consumption should be greatest among younger adults, as they will be the most attracted to
novel ideas. On the other hand, Stark and Bainbridge (1985) found that subscribers to a popular
magazine covering occult and new age topics, Fate Magazine, is skewed toward persons older
than the general population. Thus, the research on participation in new age movements and
consumption of new age materials does not provide clear hypotheses as to the age distribution of
UFO abductees and ritual-abuse survivors.
Research and theory of the effects of marital status on participation in new age groups is also
limited. Mears and Ellison (2000) suggest that marital status may be related to consumption of new
age materials. Marriage, they argue, is a socially approved, conventional institution. Therefore,
people who reject marriage may also reject conventional ideas and be consequently more likely
to express interest in unconventional topics and movements.
Perhaps the most developed area of theory about the demographics of participation in the new
age and unconventional religious movements is regarding socioeconomic/occupational status. For
example, Stark and Bainbridge argue that cults tend to recruit disproportionately from the “more
favored segments of the population” (1985:395). The early Mormons drew their first members
from the more prosperous, educated areas of New York (O’Dea 1957). People with higher levels
of education should be more attracted to new religious ideas, since higher education typically
involves a greater exposure to the unconventional (Stark and Bainbridge 1985). Further, Kelly

SUPERNATURAL SUPPORT GROUPS 671

(1992) argues that new religious movements tend to be created by those that express creativity in
all other fields—middle-class intellectuals.
Of course, education tends to be highly correlated with occupational status and income.
Therefore, we should expect members of new religious movements or people expressing interest
in new age topics to come primarily from more prestigious occupations than members of sects
or mainline denominations. Adler (1979) found that members of witches covens tended to have
their origins primarily in professional and white-collar occupations. Kelly (1992) argues that
new religions are created precisely by the same sorts of persons who exercise creativity in all
other fields, that is, middle-class intellectuals. Stark and Bainbridge (1985) report that converts
to Mormonism emerge disproportionately from professional, managerial, and technical careers.
Research on the race/ethnicity of participants in new age movements suggests that they are
disproportionately white (Roof 1993). Such a finding is not particularly surprising, given the high
correlations frequently reported between education, occupation, and race (see, e.g., Sikmus 1978;
Wilson 1987). If whites in the United States have significantly higher levels of income, then they
should also have higher levels of occupational prestige, greater levels of educational attainment,
and, hence, fit more closely the profile for cult membership. In sum, previous research suggests that
if the UFO abduction and ritual-abuse survivor movements operate similar to other novel religious
groups and new age movements, their membership should be composed of a disproportionate
number of highly educated, middle to upper-middle class, white females engaged in professional
occupations.

THE CHALLENGES OF SURVEYING UFO ABDUCTEES AND RITUAL-ABUSE SURVIVORS

Since most of the available data regarding UFO abductees and ritual-abuse survivors centers
around the types of experiences/abuse reported and the recognition of the abuse, this article
provides data from surveys of members of both movements. Both groups proved very challenging
to survey. In attempting to contact UFO abductees the author found that many are leery of social
scientists and others who wish to study them. There are a couple of reasons for this wariness. First,
abductees are frequently the subject of ridicule in the popular media and the abductees assume
that any survey or research would be used for similar purposes. Many UFO abductees have also
developed elaborate conspiracy theories regarding government cover-ups of the reality of UFOs
and extraterrestrial life (Bader 1995a). Some, in fact, believe that members of the government
will try to silence them if their story becomes public.
The author faced similar difficulties when attempting to survey ritual-abuse survivors. A
common theme in the therapeutic literature about ritual abuse is the constant danger posed by the
Satanic cults that survivors have escaped. For example, Ryder (1992) reports that Satanic cults
will use “triggers” to lure the survivor back into the cult, or may try to kill the survivor should his
or her memories threaten the group. Thus, survivors and their therapists displayed considerable
reticence about letting a stranger talk to or survey them. A discussion of how the surveys were
conducted, therefore, is in order.

THE UFO CONTACT CENTER INTERNATIONAL

To secure surveys of UFO abductees, the author contacted a large UFO abduction support
group, the UFO Contact Center International (UFOCCI). The UFOCCI is based near Seattle,
but has more than 30 affiliate centers around the United States and in Canada. The author first
approached the founder and leader of the group in December 1989, asking for permission to
conduct a survey of group members. To provide incentive, the author offered to include questions
regarding the types of experiences reported by the abductees and to provide a summary of the
findings to the group. Initially, the group refused the request, citing concerns that the findings
might be forwarded to a “government agency” or that the government might somehow be able to


identify the abductees from the survey. However, the author was invited to attend group meetings
to make a case for the survey.
After attending several group meetings and becoming familiar with the members, the subject
of a survey was again raised. Members were assured that the questionnaires would be entirely
anonymous and that no reported findings would include their city or state of origin. Members were
also reminded that they were free to leave blank any item that made them uncomfortable. Upon
reviewing the questionnaire, several members of the group agreed to complete it. The author was
also given permission by the group’s leader to contact the UFOCCI’s affiliate centers regarding
the survey. The head of each affiliate center was contacted by phone and informed about the
survey. Approximately one-third of those affiliate centers declined to participate, for one or both
of the reasons noted above. Those affiliate centers that agreed were sent the requested number of
questionnaires with return postage. Of 217 surveys eventually distributed, 55 were returned.
The survey contained a series of demographic questions, including gender, age, marital status
and history, occupation, income, number of children, and religious background. At the group’s
request, the survey also included several items regarding the abduction experience itself, such
as the number of reported abductions, the abductee’s feelings about the experience, dates of
abductions, and methods used to recover memories.

SURVEYING RITUAL-ABUSE SURVIVORS

Since there existed no known means of contacting individual ritual-abuse survivors, the author
decided to utilize the methods of Driscoll and Wright (1991), using therapists as the vehicle of
distribution. However, initial attempts to survey ritual-abuse survivors by cold-calling therapists
were uniformly rejected. Realizing that the surveying of survivors would require the backing
of someone known in the field, the author contacted a prominent “cult cop” in Ohio—a retired
police officer who makes a living lecturing church groups, community groups, and professional
organizations about Satanism and ritual abuse. After several meetings, he agreed to endorse the
project, providing assurance to therapists that survivors would not be harmed by their participation
in the project.
Therapists were given several incentives to participate in the study. First, they were informed
that the questionnaire was completely anonymous, so that they could assure their patients that cult
members could not locate them with the information. Second, the therapists were told that the
project was endorsed by a well-known authority on ritual abuse. Finally, therapists were promised
a report summarizing the findings of the survey, which included several questions regarding the
survivor’s experiences, history of abuse, and methods used to recover the memories.
A snowball sampling process was utilized, as many therapists provided the names of others
working with ritual-abuse survivors. In all, 24 therapists were contacted, of which 16 agreed
to participate. The author then sent each therapist the requested number of questionnaires, with
return postage. Therapists then informed their clients of the project. Those that agreed to participate
completed the survey. Of 150 questionnaires mailed to therapists, 51 were returned.
In addition to questions about the survivor’s abuse history, the survey included a set of
questions designed to reproduce Bennett’s Past Month Isolation Scale (PMI) (Bennett 1980) and
the Center for Epidemiologic Studies Depression Scale (CESD) (Ross and Mirowsky 1984). A
set of demographic questions asked respondents about their gender, age, occupation, income,
education, race, and marital status.

COMPARING UFO ABDUCTEES AND RITUAL-ABUSE SURVIVORS TO THE GENERAL POPULATION

Although extant theory regarding affiliation with occult and new age groups provides hy-
potheses regarding how UFO abductees and ritual-abuse survivors should differ from the gen-
eral population, such a comparison requires an important caveat. The surveys were conducted
through UFO support groups and ritual-abuse therapists. It is possible that there is a large body of


abductees and/or ritual-abuse survivors who do not have contact with support groups or therapists.
Therefore, the findings below may reflect an “elite” bias—with only the relatively wealthy and ed-
ucated able to afford therapy. This concern is particularly relevant with regards to the ritual-abuse
survivors in this study, as they were contacted through paid therapists. The UFO abductees, on the
other hand, belonged to support groups that do not charge for their services. Should future studies
manage to gather data from ritual-abuse survivors and UFO abductees who are not in a group or
therapy setting, such data will provide a useful comparison to the findings presented below.

Gender and Age

The gender breakdown of both the UFO abductees and ritual-abuse survivors conforms to
previous research regarding gender and cult membership. A majority of UFO abductees, 63 per-
cent, were female; fully 100 percent of the ritual-abuse survivors were female, a finding suggesting
that the ritual-abuse movement is, indeed, primarily a female one.
The age distribution does not aid in the debate over whether members of new religious
movements will be especially young or especially old, for the differences between the two groups
and the general population in age is not striking. The average age of respondents to the 1990
General Social Survey was approximately 46 (45.97). Ritual-abuse survivors skew slightly older
with an average age of 48 (47.7). The UFO abductees were slightly younger with an average age
of 44 (43.69). Neither of these findings suggests that the ranks of either movement are composed
of disproportionate numbers of the young or the old.
Table 1 presents selected demographic characteristics of the UFO abductees and ritual-abuse
survivors (marital status, race, educational attainment, and occupation), compared to respondents
of the 1990 General Social Survey.

Marital Status

The results do not provide strong support for the contention that members of novel religious
movements will be primarily composed of people who reject the institution of marriage. The
UFO abductees, in fact, closely resemble the general population in marital status. Approximately
23 percent (22.6 percent) of UFO abductees were single, compared to approximately 19 percent
(19.3 percent) of respondents of the 1990 General Social Survey. Abductees also show similar
proportions of the married, 54.7 percent versus 53 percent in the GSS, and the divorced and
separated, 18.9 percent compared to 15.2 percent in the GSS.
Ritual-abuse survivors, however, do exhibit interesting differences from UFO abductees and
the general population. Only 28 percent of ritual-abuse survivors reported that they are cur-
rently married compared to more than half of respondents to the 1990 General Social Survey.
Ritual-abuse survivors also reported higher levels of divorce and separation than the GSS. Approx-
imately 36 percent of ritual-abuse survivors reported that they are currently divorced or separated,
compared to only 15.2 percent of respondents to the General Social Survey. There is a prosaic
explanation for the high levels of divorce, besides suggestions that the single are more attracted
to novel movements. Although many ritual-abuse survivors initially accuse their parents of being
involved in Satanic cults, those allegations frequently expand during prolonged therapy to include
others in the survivor’s life, such as brothers, sisters, aunts, uncles, grandparents, and spouses.
Allegations against spouses, and the inability of spouses to accept increasing amounts of therapy
and expanding claims that include more family members and friends, may lead to increased rates
of divorce among those who claim ritual abuse.

Race

The author’s personal survey of the UFO and ritual-abuse literatures led to the impression that
both movements were primarily composed of white members. The majority of UFO abduction


TABLE 1
SELECTED DEMOGRAPHIC CHARACTERISTICS OF UFO ABDUCTEES
AND RITUAL-ABUSE SURVIVORS, COMPARED TO GENERAL SOCIAL SURVEY
(GSS 1990)

UFO Abductees Ritual-Abuse Survivors General Social Survey

Marital Status
Single 12 (22.6%) 16 (32.0%) 265 (19.3%)
Married 29 (54.7%) 14 (28.0%) 727 (53.0%)
Divorce/Separated 10 (18.9%) 18 (36.0%) 208 (15.2%)
Widowed 2 (3.8%) 2 (4.0%) 171 (12.5%)
n = 53 n = 50 n = 1,371
Race
White 48 (88.9%) 50 (100.0%) 1,150 (83.8%)
Black 0 (0.0%) 0 (0.0%) 159 (11.6%)
Other 6 (11.1%) 0 (0.0%) 63 (4.6%)
n = 54 n = 50 n = 1,372
Education
Less than college 16 (32.0%) 6 (12.0%) 1,238 (53.8%)
Some college + 34 (68.0%) 44 (88.0%) 632 (46.1%)
n = 50 n = 50 n = 1370
Occupation
White collar 29 (56.9%) 18 (37.5%) 534 (41.6%)
Blue collar/other1 4 (7.8%) 3 (6.3%) 343 (26.7%)
Not in labor force2 18 (35.3%) 27 (56.3%) 408 (31.8%)
n = 51 n = 48 n = 1,285
1
The blue collar/other category combines the following job types—blue collar, farm/forest, and service.
2
The “not in labor force” category combines the following job statuses—retired, homemaker, student, and
unemployed.

accounts have been written by or about white females. Although Barney Hill, who was involved
in one of the first widely reported UFO abduction cases, was an African-American male, his
example did not lead to black involvement in the UFO movements. The ritual-abuse literature
also suggests that its membership is primarily white.
The survey findings (see Table 1) confirm this impression of the popular literature from
each movement. Although approximately 12 percent (11.6 percent) of respondents to the General
Social Survey were black (closely mirroring the percent black in the U.S. population), none of
the surveyed abductees or survivors reported their race as black. A substantial majority of UFO
abductees (88.9 percent) report their race as “white.” The remaining 11.1 percent of abductees
reported races other than black or white—specifically, the remaining abductees indicated their
race as native American. UFO abductees appear to be primarily a movement composed of white
females. The survey of ritual-abuse survivors, however, consisted entirely of white females. No
survivors reported a race other than white.

EDUCATION

As do the findings for gender and race, the educational attainment of UFO abductees and
ritual-abuse survivors (see Table 1) appear to conform to the membership trends for new religious
movements. As noted above, previous research suggests a strong relationship between education
and interest and membership in novel religious movements. The survey findings suggest that the


ranks of UFO abductees and ritual-abuse survivors are, indeed, drawn from the elite. Less than half
(46.1 percent) of respondents to the General Social Survey have attended college. However, the
majority of UFO abductees (68 percent) and an even greater majority (88 percent) of ritual-abuse
survivors have attended college.

Occupation

To compare the occupations of UFO abductees, ritual-abuse survivors, and respondents to the
1990 General Social Survey, those occupations were coded as either white collar, blue collar/other
(including blue collar, farm and forest, and service occupations), and “not in the labor force”
(including the unemployed, homemakers, students, and retired persons).
The findings for UFO abductees (see Table 1) suggest that the movement does indeed gather
membership from favored segments of the population. Less than half of respondents to the General
Social Survey (41.6 percent) reported a white-collar occupation. By comparison, approximately
57 percent (56.9 percent) of abductees reported white-collar jobs. Comparatively few abductees
hold non-white-collar occupations (7.8 percent vs. 26.7 percent in the GSS). A sample of the white-
collar occupations reported by UFO abductees includes “electronics technician,” “professor,”
“therapist,” and “marketing/sales rep.”
Ritual-abuse survivors, however, reported slightly lower levels of white-collar occupations
(37.5 percent) than respondents to the General Social Survey (41.6 percent). Among those sur-
vivors who are working, most have white-collar occupations (85.7 percent), reporting jobs such as
“sales manager,” “registered nurse,” “receiving supervisor,” and “marketing coordinator.” Never-
theless, ritual-abuse survivors apparently experience rather high levels of unemployment—56.3
percent of ritual-abuse survivors are not in the workforce, compared to 31.8 percent of the Gen-
eral Social Survey. Given the high levels of education reported by ritual-abuse survivors, this is
a curious finding. These results, coupled with their high divorce rate, suggests that ritual-abuse
survivors may have difficulty maintaining normative lifestyles upon discovery of their memories
of abuse.
Indeed, other questions on the survey indicate that ritual-abuse survivors in support groups
do become increasingly dysfunctional due to their memories of abuse. The ritual-abuse survey
included questions allowing the creation of Bennett’s Past Month Isolation Index (PMI) (Bennett
1980, 1985), which measures the extent to which an individual has objectively isolated himself or
herself from others, and the Center for Epidemiologic Studies Depression Scale (CESD), which
measures depression. The National Survey of Families and Households (Center for Demography
and Ecology 1990) also includes these scales. Compared to NSFH respondents, the ritual-abuse
survivors exhibited significantly higher levels of objective isolation and significantly greater levels
of depression (Bader 1995b). These findings suggest that ritual-abuse survivors may be initially
drawn from “favored segments” of the population, but the experience of recovering memories of
Satanic abuse increasingly distances the survivors from that background.
What cannot be determined from these data are whether increasing isolation and dysfunction
are endemic to the ritual-abuse survivor experience, or the result of belonging to a support group.
This survey could capture only those survivors that were actively involved with a therapist and/or
support group. Thus, it is possible that the more functional survivors have never attended or have
stopped attending support groups.

Further Characteristics of UFO Abductees and Ritual-Abuse Survivors

Several items were asked of UFO abductees and ritual-abuse survivors to gather specific
details regarding their experiences. Although not the focus of this article, a brief summary of some
of the characteristics of each type of encounter is warranted in order to facilitate understanding
about the claimed experiences of UFO abductees and ritual-abuse survivors.


Betty and Barney Hill, whose story provided the prototype for modern UFO abduction sto-
ries, claimed only one abduction experience (Fuller 1966). With some exceptions, other early
abductees, such as Travis Walton, also reported single experiences (Barry 1978). Thus UFO ab-
ductions were akin to being “in the wrong place at the wrong time.” Modern UFO abductees,
however, report multiple abduction experiences leading to a belief amongst abductees that the ex-
traterrestrials target and continue to follow certain people throughout their lifetimes. Respondents
to the UFO abduction survey indicated that they had been abducted on an average of 10 occasions.
Since the UFO literature suggests a split in the abduction subculture between those who view the
experience as akin to kidnapping/rape and those who see the aliens in a positive light, the survey
asked respondents to indicate their feelings about the experiences. The findings suggest that the
subculture may be moving toward a more positive model of UFO abductions—the majority of
the respondents (88.2 percent) find at least some positive aspects to the experience (indicating
that they feel entirely positive, mostly positive, or a mixture of positive and negative about the
abductions).
As discussed above, there has been significant overlap between the increasing popularity of
multiple personality disorder (now referred to as dissociative identity disorder) as a diagnosis
and claims of ritual abuse (see, e.g., Brown 1986; Fraser 1990; Friesen 1991; Hector 1991;
Ryder 1992). The survey of ritual-abuse survivors indicates that MPD is a part of the survivor
experience. Eighty-six percent of survivors reported that they have multiple personalities and the
mean number of personalities reported was 100 (median = 50). Consistent with earlier surveys
of ritual-abuse survivors, most (87.5 percent) were not aware of the ritual abuse, or of their
numerous personalities, until they began therapy. Survivors reported many different reasons for
entering therapy in the first place, such as bulimia and other eating disorders, marital problems,
depression, and nightmares. Ritual-abuse therapy also appears to be a very intensive endeavor, as
survivors report attending sessions more than once a week (mean = 7 times a month), the majority
of which is not covered by insurance (57.4 percent of ritual-abuse survivors reported that their
sessions are not covered). The findings also suggest that vast conspiracy theories are common in
the movement. A little more than 53 percent (53.2 percent) of ritual-abuse survivors believe that
the group that abused them is national or international in scope.

CONCLUSION

This article has attempted to add to the minimal research available on the membership in
new age/novel religious movements in general, and the UFO abduction and ritual-abuse survivor
movements in particular. Of course, groups such as UFO abductees and ritual-abuse survivors
present the researcher with difficulties when attempting a survey of membership. As noted above,
these groups are particularly leery of outsiders, resulting in barriers to entry. Also problem-
atic is the fact that their memberships are diffuse—spread out over different support groups
and centered around a variety of therapists. This is a problem that researchers experience in
general when trying to study new age movements for with such groups/movements there are
no clearly defined boundaries or specific denominations from which to draw a sample (Lewis
1992).
The lack of a central organization from which to draw samples raises the issue of whether
the demographic data presented in this article are indeed representative of UFO abductees and
ritual-abuse survivors. Although it provides some of the first data on either movement, the survey
findings are hardly surprising to anyone with a detailed knowledge of either movement’s literature.
The author had a strong impression from reading the personal stories of abductees and ritual-
abuse survivors, viewing their documentaries, and attending their meetings, that their ranks were
primarily composed of highly educated, white females. The survey findings merely confirm that
impression. Although a detailed content analysis of the UFO abductee and ritual-abuse literature
is beyond the scope of this article, such an analysis would confirm these findings.


Furthermore, the findings are in line with what researchers know about who is attracted to
novel religious movements and with the limited previous research on the membership of the
UFO and ritual-abuse subcultures. UFO abductees fit the profile of people who will be attracted
to NRMs. Their ranks appear to be composed of mainly middle to upper-middle class, highly
educated, white females. The ritual-abuse movement also appears to be composed of those who
would be attracted to other novel movements, consisting entirely of white females, most of whom
have higher levels of education than the general public. As noted above, there is evidence to
suggest, however, that ritual-abuse therapy may lead to marital and employment problems. With
their fears about victimization and prevalent uses of conspiracy theories, both movements are
difficult to survey. It is hoped that this data will spur further research on the membership of novel
religious movements and the recent resurgence in movements that mix the therapeutic and the
spiritual.

ACKNOWLEDGMENTS

The author thanks Carson Mencken, Ted G. Jelen, and two anonymous reviewers for their comments on this article.

REFERENCES

Adler, M. 1979. Drawing down the moon. New York: Viking.
Bader, C. 1995a. The UFO contact movement from the 1950’s to the present. Studies in Popular Culture 17(2):73–90.
———. 1995b. An exploratory study of self-reported survivors of ritual abuse. Masters thesis, Department of Sociology,
Bowling Green State University. Bowling Green, OH.
———. 1999. When prophecy passes unnoticed: New perspectives on failed prophecy. Journal for the Scientific Study
of Religion 38(1):119–31.
Balch, R. W. 1995. Waiting for the ships: Disillusionment and the revitalization of faith in Bo and Peep’s UFO cult. In
The gods have landed, edited by J. R. Lewis, pp. 137–66. Albany, NY: State University of New York Press.
Barry, B. 1978. Ultimate encounter. New York: Pocket Books.
Bennett, R. 1980. Aging, isolation and resocialization. New York: Van Nostrand Reinhold Company.
———. 1985. Isolated elders in New York City and London. Corporative Social Research 8:245–54.
Bottoms, B. L. and S. L. Davis. 1997. The creation of Satanic ritual abuse. Journal of Social and Clinical Psychology
16(2):112–32.
Brown, R. 1986. He came to set the captives free. Chino, CA: Chick Publications.
Brown, S. L. 1992. Baby boomers, American character, and the new age: A synthesis. In Perspectives on the new age,
edited by J. R. Lewis and J. G. Melton, pp. 87–96. Albany, NY: State University of New York Press.
Center for Demography and Ecology. 1990. A national survey of families and households: Codebook. Madison, WI:
University of Wisconsin-Madison.
Crouch, B. and K. Damphousse. 1991. Law enforcement and the Satanic crime connection: A survey of “cult cops.” In
The Satanism scare, edited by J. T. Richardson, J. Best, and D. G. Bromley, pp. 191–204. New York: Aldine De
Gruyter.
Driscoll, L. N. and C. Wright. 1991. Survivors of childhood ritual abuse: Multi-generational Satanic cult involvement.
Treating Abuse Today 1(4):6–10.
Feher, S. 1992. Who holds the cards?: Women and new age astrology. In Perspectives on the new age, edited by J. R.
Lewis and J. G. Melton, pp. 179–88. Albany, NY: State University of New York Press.
Festinger, L., H. W. Riecken, and S. Schachter. 1956. When prophecy fails. San Francisco, CA: Harper and Row.
Fraser, G. A. 1990. Satanic ritual abuse: A cause of multiple personality disorder. Journal of Child and Youth Care Special
Issue:55–66.
Friesen, J. G. 1991. Uncovering the mystery of MPD. San Bernadino, CA: Here’s Life Publishers.
Fuller, J. G. 1966. The interrupted journey. New York: Dial Press.
Hector, H. 1991. Satanic ritual abuse and multiple personality. Rochester, MN: National Counseling Resource Center.
Hicks, R. D. 1991a. The police model of Satanism crime. In The Satanism scare, edited by J. T. Richardson, J. Best, and
D. G. Bromley, pp. 176–90. New York: Aldine De Gruyter.
———. 1991b. In pursuit of Satan: The police and the occult. Buffalo, NY: Prometheus Books.
Hudson, P. S. 1990. Ritual child abuse: A survey of symptoms and allegations. Journal of Child and Youth Care Special
Issue:27–54.
Jenkins, P. and D. Maier-Katkin. 1991. Occult survivors: The making of a myth. In The Satanism scare, edited by J. T.
Richardson, J. Best, and D. G. Bromley, pp. 127–44. New York: Aldine De Gruyter.


Jonker, F. and L. Jonker-Bakker. 1997. Effects of ritual abuse: The results of three surveys in the Netherlands. Child Abuse
and Neglect 21(6):541–56.
Kelly, A. A. 1992. An update on neopagan witchcraft in America. In Perspectives on the new age, edited by J. R. Lewis
and J. G. Melton, pp. 136–51. Albany, NY: State University of New York Press.
Lewis, J. R. 1992. Approaches to the study of the new age movement. In Perspectives on the new age, edited by J. R.
Lewis and J. G. Melton, pp. 1–14. Albany, NY: State University of New York Press.
Mears, D. P. and C. G. Ellison. 2000. Who buys new age materials? Exploring sociodemographic, religious, network, and
contextual correlates of new age consumption. Sociology of Religion 61(3):289–314.
Melton, J. G. 1986. Encyclopedic handbook of cults in America. New York: Garland.
Miller, A. S. and J. P. Hoffman. 1995. Risk and religion: An explanation in gender differences in religiosity. Journal for
the Scientific Study of Religion 34(1):63–75.
Mulhern, S. 1991. Satanism and psychotherapy: A rumor in search of an inquisition. In The Satanism scare, edited by
J. T. Richardson, J. Best, and D. G. Bromley, pp. 145–73. New York: Aldine De Gruyter.
Nathan, D. 1991. Satanism and child molestation: Constructing the ritual abuse scare. In The Satanism scare, edited by
J. T. Richardson, Joel B., and D. G. Bromley, pp. 75–94. New York: Aldine De Gruyter.
O’Dea, T. F. 1957. The Mormons. Chicago, IL: University of Chicago Press.
Paley, J. 1997. Satanist abuse and alien abduction: A comparative analysis theorizing temporal lobe activity as a possible
connection between anomalous memories. British Journal of Social Work 27(1):43–70.
Roof, W. C. 1993. Toward the year 2000: Reconstructions of religious space. Annals of the American Academy of Political
and Social Science 527:155–70.
Ross, C. E. and J. Mirowsky. 1984. Components of depressed mood in married men and women: The Center for Epi-
demiologic Studies Depression Scale. American Journal of Epidemiology 119:997–1004.
Ryder, D. 1992. Breaking the circle of Satanic ritual abuse. Minneapolis, MN: CompCare Publishers.
Sikmus, A. A. 1978. Residential segregation by occupation and race in ten urbanized areas, 1950–1970. American
Sociological Review 43(1):81–93.
Stark, R. 2002. Physiology and faith: Addressing the “universal” gender difference in religious commitment. Journal for
the Scientific Study of Religion 41(3):495–508.
Stark, R. and W. S. Bainbridge. 1985. The future of religion: Secularization, revival and cult formation. Berkeley, CA:
University of California Press.
Stark, R., W. S. Bainbridge, and L. Kent. 1981. Cult membership in the roaring twenties: Assessing local receptivity.
Sociological Analysis 42(2):137–62.
Tumminia, D. 1998. How prophecy never fails: Interpretive reason in a flying-saucer group. Sociology of Religion
59(2):157–70.
Tumminia, D. and R. G. Kirkpatrick. 1995. Unarius: Emergent aspects of an American flying saucer group. In The gods
have landed, edited by J. R. Lewis, pp. 85–104. Albany, NY: State University of New York Press.
Victor, J. S. 1991. The dynamics of rumor-panics about Satanic cults. In The Satanism scare, edited by J. T. Richardson,
J. Best, and D. G. Bromley, pp. 221–36. New York: Aldine De Gruyter.
———. 1994. Satanic panic: The creation of a contemporary legend. Chicago, IL: Open Court.
Wallis, R. 1974. The Aetherius society: A case study in the formation of a mystagogic congregation. Sociological Review
22(1):27–44.
Whitmore, J. 1995. Religious dimensions of the UFO abductee experience. In The gods have landed, edited by J. R.
Lewis, pp. 65–84. Albany, NY: State University of New York Press.
Wilson, W. J. 1987. The truly disadvantaged: The inner city, the underclass, and public policy. Chicago, IL: University
of Chicago Press.
Young, W. C. 1992. Recognition and treatment of survivors reporting ritual abuse. In Out of darkness: Exploring Satanism
and ritual abuse, edited by D. K. Sakheim and S. E. Devine, pp. 249–78. New York: Lexington Books.
Young, W. C., R. G. Sachs, B. G. Braun, and R. T. Watkins. 1991. Patients reporting ritual abuse in childhood: A clinical
syndrome. Report of 37 cases. Child Abuse and Neglect 15(3):181–89.

Bader ufo3

More Related Content

What's hot (18)

Viewers also liked (20)

Similar to Bader ufo3 (17)

More from gorin2008 (20)

Recently uploaded (20)

Bader ufo3