In the United States during the early 1980s, hundreds of day care providers were accused of sexually abusing their young charges in satanic rituals that included blood drinking, cannibalism, and human sacrifice. The panic surrounding the ritual abuse of children has spread quickly to Canada, Europe, and Australasia, and its rapid dispersion has been unimpeded by international investigations that found no evidence to corroborate the allegations and warned that a moral panic was thrusting them into professional public attention. This work is a sociologically based analysis of the day care ritual abuse panic in America. It introduces the concept of moral panic and analyzes its relevance to the ritual abuse scare, explores the ideological, political, economic, and professional forces that fomented the panic, discusses the McMartin Preschool case as the incident that brought attention to satanic menaces and children, and examines the dialect between the various interest groups that stirred up and spread the moral panic and the day care providers accused of ritual abuse. Also covered are the popular culture representations of day care ritual abuse, the diffusion of the scare to areas overseas, the institutionally symbolic and ideologically contradictory social ends of the panic, and the outcomes of the panic in various settings. The book ends with a discussion of moral panic theory and how it needs to be changed for a complex, multi-mediated postmodern culture, and what lessons can be learned from the scare.

A brilliant, disturbing portrait of the dawn of the culture wars, when America started to tear itself apart with doubts, wild allegations, and an unfounded fear for the safety of children. During the 1980s in California, New Jersey, New York, Michigan, Massachusetts, Florida, Tennessee, Texas, Ohio, and elsewhere, day care workers were arrested, charged, tried, and convicted of committing horrible sexual crimes against the children they cared for. These crimes, social workers and prosecutors said, had gone undetected for years, and they consisted of a brutality and sadism that defied all imagining. The dangers of babysitting services and day care centers became a national news media fixation. Of the many hundreds of people who were investigated in connection with day care and ritual abuse cases around the country, some 190 were formally charged with crimes, leading to more than 80 convictions. It would take years for people to realize what the defendants had said all along -- that these prosecutions were the product of a decade-long outbreak of collective hysteria on par with the Salem witch trials. Social workers and detectives employed coercive interviewing techniques that led children to tell them what they wanted to hear. Local and national journalists fanned the flames by promoting the stories' salacious aspects, while aggressive prosecutors sought to make their careers by unearthing an unspeakable evil where parents feared it most. Using extensive archival research and drawing on dozens of interviews conducted with the hysteria's major figures, n+1 editor Richard Beck shows how a group of legislators, doctors, lawyers, and parents -- most working with the best of intentions -- set the stage for a cultural disaster. The climate of fear that surrounded these cases influenced a whole series of arguments about women, children, and sex. It also drove a right-wing cultural resurgence that, in many respects, continues to this day.

In the United States during the early 1980s, hundreds of day care providers were accused of sexually abusing their young charges in satanic rituals that included blood drinking, cannibalism, and human sacrifice. The panic surrounding the ritual abuse of children has spread quickly to Canada, Europe, and Australasia, and its rapid dispersion has been unimpeded by international investigations that found no evidence to corroborate the allegations and warned that a moral panic was thrusting them into professional public attention. This work is a sociologically based analysis of the day care ritual abuse panic in America. It introduces the concept of moral panic and analyzes its relevance to the ritual abuse scare, explores the ideological, political, economic, and professional forces that fomented the panic, discusses the McMartin Preschool case as the incident that brought attention to satanic menaces and children, and examines the dialect between the various interest groups that stirred up and spread the moral panic and the day care providers accused of ritual abuse. Also covered are the popular culture representations of day care ritual abuse, the diffusion of the scare to areas overseas, the institutionally symbolic and ideologically contradictory social ends of the panic, and the outcomes of the panic in various settings. The book ends with a discussion of moral panic theory and how it needs to be changed for a complex, multi-mediated postmodern culture, and what lessons can be learned from the scare.

"A best-seller, Michelle Remembers was the first book written on the subject of satanic ritual abuse and is an important part of the controversies beginning in the 1980s regarding satanic ritual abuse and "recovered" memory. The book has subsequently been discredited by several investigations which found no corroboration of the book's events, and that the events described in the book were extremely unlikely and in some cases impossible. ... Soon after the book's publication, Pazder was forced to withdraw his assertion that it was the Church of Satan that had abused Smith when Anton LaVey (who founded the church years after the alleged events of Michelle Remembers) threatened to sue for libel"--Wikipedia.

Again and again we are told - by journalists, police, and fundamentalists - that there exists a secret network of criminal fanatics, worshippers of Satan, who are responsible for kidnapping, human sacrifice, sexual abuse and torture of children, drug-dealing, mutilation of animals, desecration of churches and cemeteries, pornography, heavy metal lyrics, and cannibalism. This popular tale is almost entirely without foundation, but the legend continues to gather momentum, in the teeth of evidence and good sense. Networks of 'child advocates', credulous or self-serving social workers, instant-expert police officers, and unscrupulous ministers of religion help to spread the panic, along with fabricated survivors' memoirs passed off as true accounts, and irresponsible broadcast 'investigations'. A classic witch-hunt, comparable to those of medieval Europe, is under way. Innocent victims are smeared and railroaded. Satanic Panic uncovers the truth behind the satanic cult hysteria, and exposes the roots of this malignant mythology, showing in detail how unsubstantiated rumor becomes transformed into publicly-accepted 'fact'.

In the 1980s, a series of child sex abuse cases rocked the United States. The most famous case was the 1984 McMartin preschool case, but there were a number of others as well. By the latter part of the decade, the assumption was widespread that child sex abuse had become a serious problem in America. Yet within a few years, the concern about it died down considerably. The failure to convict anyone in the McMartin case and a widely publicized appellate decision in New Jersey that freed an accused molester had turned the dominant narrative on its head. In the early 1990s, a new narrative with remarkable staying power emerged: the child sex abuse cases were symptomatic of a 'moral panic' that had produced a witch hunt. A central claim in this new witch hunt narrative was that the children who testified were not reliable and easily swayed by prosecutorial suggestion. In time, the notion that child sex abuse was a product of sensationalized over-reporting and far less endemic than originally thought became the new common sense. But did the new witch hunt narrative accurately represent reality? As Ross Cheit demonstrates in his exhaustive account of child sex abuse cases in the past two and a half decades, purveyors of the witch hunt narrative never did the hard work of examining court records in the many cases that reached the courts throughout the nation. Instead, they treated a couple of cases as representative and concluded that the issue was blown far out of proportion. Drawing on years of research into cases in a number of states, Cheit shows that the issue had not been blown out of proportion at all. In fact, child sex abuse convictions were regular occurrences, and the crime occurred far more frequently than conventional wisdom would have us believe. Cheit's aim is not to simply prove the narrative wrong, however. He also shows how a narrative based on empirically thin evidence became a theory with real social force, and how that theory stood at odds with a far more grim reality. The belief that the charge of child sex abuse was typically a hoax also left us unprepared to deal with the far greater scandal of child sex abuse in the Catholic Church, which, incidentally, has served to substantiate Cheit's thesis about the pervasiveness of the problem. In sum, The Witch-Hunt Narrative is a magisterial and empirically powerful account of the social dynamics that led to the denial of widespread human tragedy.

Five-year-old Allison is one of a group of children who are abused and subjected to horrible rituals at a perverse day care center, but with therapy and her parents' love she begins the healing process.