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" we are born into this world on the tailcoats of a scream. born into gritted teeth and a shock of red across the pristine. born into a solemn hush. are you evil? you, who tore into this world on a steed of crimson… are you a monster? we are born as angels, toothless, a mouth a gurgling brook. and as we grow, so do our wings, until we are high enough to see that our church is no more than a small forest and the altar a tree. are you a monster, angel with fangs? all teeth, thick with teeth, you can’t even close your mouth anymore. it rains and it’s like drowning.
corn husk skin and we’re born again. into a time of being tied down, to a person, to a bed. a time of clipped wings. of holy cries out to a void. your wildness a convenience store in the desert, pale pink, dusty, arid. your wildness staring longingly at the screaming horizon and flicking another cigarette butt into the dirt, a lone oscillating fan its only company. we’re born into this concrete world, where sanctuary is to be alone or to pretend to like it. this world of broken bottles instead of leaf crunch. roadside motels proclaiming vacancies. inside and out. that pluck your heartstrings. a new church, a fresh sin. the altar now a white railing against a muted matte pink wall. you lean against it, hips jutted to the side. some of the eighties still lingers. you see a man in a leather jacket kissing a girl’s neck purple. he looks up. teeth are everywhere. hundreds of glistening teeth. you turn away. your wings shush against an old telephone booth, door forced closed. you’re calling your mother to say you’re sorry for hurting her, but when she answers you hang up. "
― Taylor Rhodes , calloused: a field journal
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" Blaming therapy, social work and other caring professions for the confabulation of testimony of 'satanic ritual abuse' legitimated a programme of political and social action designed to contest the gains made by the women's movement and the child protection movement. In efforts to characterise social workers and therapists as hysterical zealots, 'satanic ritual abuse' was, quite literally, 'made fun of': it became the subject of scorn and ridicule as interest groups sought to discredit testimony of sexual abuse as a whole. The groundswell of support that such efforts gained amongst journalists, academics and the public suggests that the pleasures of disbelief found resonance far beyond the confines of social movements for people accused of sexual abuse. These pleasures were legitimised by a pseudo-scientific vocabulary of 'false memories' and 'moral panic' but as Daly (1999:219-20) points out 'the ultimate goal of ideology is to present itself in neutral, value-free terms as the very horizon of objectivity and to dismiss challenges to its order as the " merely ideological" '. The media spotlight has moved on and social movements for people accused of sexual abuse have lost considerable momentum. However, their rhetoric continues to reverberate throughout the echo chamber of online and 'old' media. Intimations of collusion between feminists and Christians in the concoction of 'satanic ritual abuse' continue to mobilise 'progressive' as well as 'conservative' sympathies for men accused of serious sexual offences and against the needs of victimised women and children. This chapter argues that, underlying the invocation of often contradictory rationalising tropes (ranging from calls for more scientific 'objectivity' in sexual abuse investigations to emotional descriptions of 'happy families' rent asunder by false allegations) is a collective and largely unarticulated pleasure; the catharthic release of sentiments and views about children and women that had otherwise become shameful in the aftermath of second wave feminism. It seems that, behind the veneer of public concern about child sexual abuse, traditional views about the incredibility of women's and children's testimony persist. 'Satanic ritual abuse has served as a lens through which these views have been rearticulated and reasserted at the very time that evidence of widespread and serious child sexual abuse has been consolidating. p60 "
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" I want to do what little I can to make my country truly free, to broaden the intellectual horizon of our people, to destroy the prejudices born of ignorance and fear, to do away with the blind worship of the ignoble past, with the idea that all the great and good are dead, that the living are totally depraved, that all pleasures are sins, that sighs and groans are alone pleasing to God, that thought is dangerous, that intellectual courage is a crime, that cowardice is a virtue, that a certain belief is necessary to secure salvation, that to carry a cross in this world will give us a palm in the next, and that we must allow some priest to be the pilot of our souls. "
― Robert G. Ingersoll , Some Mistakes of Moses
