141
" 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 "
143
" Killing, raping and looting have been common practices in religious societies, and often carried out with clerical sanction. The catalogue of notorious barbarities – wars and massacres, acts of terrorism, the Inquisition, the Crusades, the chopping off of thieves’ hands, the slicing off of clitorises and labia majora, the use of gang rape as punishment, and manifold other savageries committed in the name of one faith or another — attests to religion’s longstanding propensity to induce barbarity, or at the very least to give it free rein. The Bible and the Quran have served to justify these atrocities and more, with women and gay people suffering disproportionately. There is a reason the Middle Ages in Europe were long referred to as the Dark Ages; the millennium of theocratic rule that ended only with the Renaissance (that is, with Europe’s turn away from God toward humankind) was a violent time.
Morality arises out of our innate desire for safety, stability and order, without which no society can function; basic moral precepts (that murder and theft are wrong, for example) antedated religion. Those who abstain from crime solely because they fear divine wrath, and not because they recognize the difference between right and wrong, are not to be lauded, much less trusted. Just which practices are moral at a given time must be a matter of rational debate. The 'master-slave' ethos – obligatory obeisance to a deity — pervading the revealed religions is inimical to such debate. We need to chart our moral course as equals, or there can be no justice. "
― Jeffrey Tayler
144
" I emphasise it now; I had little-to-nothing in common with other people. Their values I did not comprehend, their ideals were to me a living horror. Call it ostentatious but I even sought to provide tangible proof of my withdrawal from the world. I posted a sign in the entrance to the building wherein I dwelt; a sign that indicated I had no wish to be disturbed by anyone, for any purpose whatsoever.As these convictions took hold of me and, as I denied, nay even repudiated, the hold that the current society of men possesses over its ranks, as I retreated into a hermitage of the imagination, disentangling my own concerns from those paramount to the age in which I happened to be born, an age with no claim to be more enlightened, significant or progressive than any other, I tried to make a stand for the spirit. Tyranny, in this land, I was told, was dead. But I contend that the replacement of one form of tyranny with another is still tyranny. The secret police now operate not via the use of brute force in dark underground cells; they operate instead by a process of open brainwashing that is impossible to avoid altogether. The torture cells are not secret; they are everywhere, and so ubiquitous that they are no longer seen for what they are.One may abandon television; one may abandon all forms of broadcast media, even the Internet, but the advertising hoardings in every street, on vehicles, inside transport centres, are still there. And they contain the same messages.Only the very rich can avoid their clutches utterly. Those who have obtained sufficient wealth may choose their own surroundings, free from the propaganda of a decayed futurity. And yet, and yet, in order to obtain such a position of freedom it is first necessary to have served the ideals of the tyranny slavishly, thereby validating it.(" The Tower" ) "
148
" Destiny
The chicken I bought last night,
Frozen,
Returned to life,
Laid the biggest egg in the world,
And was awarded the Nobel Prize.
The phenomenal egg
Was passed from hand to hand,
In a few weeks had gone all round the earth,
And round the sun
In 365 days.
The hen received who knows how much hard currency,
Assessed in buckets of grain
Which she couldn’t manage to eat
Because she was invited everywhere,
Gave lectures, granted interviews,
Was photographed.
Very often reporters insisted
That I too should pose
Beside her.
And so, having served art
Throughout my life,
All of a sudden I’ve attained to fame
As a poultry breeder. "
― Marin Sorescu
159
" Life has always seemed to me like a restaurant,' said Peter. 'When you’re born, you come in and sit down...''Oh, my God,' said Brenda.'...and they show you the menu,' went on Peter, frowning at Brenda. 'And it’s a swell menu. It’s got everything on it. And they tell you that you can have anything you want, the rarest and tastiest and most wonderful dishes imaginable.''Who’s they?' asked Brenda.'They is a sort of waiter-cum-proprietor,' said Peter, 'and he represents organized society in the parable.''It’s a parable, is it?''Yes. So you study the menu and you pick out the dishes that appeal to you most. Some people pick more exotic viands than others, but everybody picks out something he thinks is swell and the waiter-cum-proprietor pats him on the back and says it’s an excellent choice. And you sit back and wait to be served. That represents the period of adolescence. ... Damn it, where was I?''You were adolescent.''So you sit and wait to be served your fondly chosen dish,' resumed Peter, 'and pretty soon the waiter comes in and what does he bring you? He brings you hash! " Hey," you say, " this isn’t what I ordered." " Oh isn’t it?" says the waiter who is no longer friendly. " Well, it’s what you’re gonna get." Now this is the important part. Some people meekly eat their hash. Some drown it with catsup and try to enjoy it.''I get it,' said Brenda. 'Those are the drunks.''But there are a few who say, " Goddamn it, I didn’t order hash and I don’t want hash and I won’t eat hash." They get out of their chairs and the waiter tries to push them back, but they say, " Get out of my way, who the hell are you?" And they fight their way into the kitchen while the waiter hollers and protests and there they find mountains and mountains of hash. But they keep looking around and pretty soon in odd corners of the kitchen they find the dishes they ordered, the rare and costly viands they had their hearts set on. And they eat ’em and they enjoy ’em and then they go out of the restaurant the same as the hash eaters do, but boy, they’ve dined!'He threw down his cigarette and stamped on it. 'That’s all,' he said. 'Thank you for your attention.''Who pays the bill?' asked George with interest.'I don’t know,' said Peter irritably. 'That would complicate the parable to the point of chaos.''Who did you say the waiter was?' asked George. 'Organized society?''That’s right. A pale flabby guy with a walrus mustache.''I don’t quite see it,' said George.'I do,' said Harriet, sitting up on the day bed. 'I see it. It’s beautiful.''It isn’t so bad at that,' said Brenda.'You’re damn right it’s not. "
