As mandatory reporting laws and community awareness drove an increase its child protection investigations throughout the 1980s, some children began to disclose premeditated, sadistic and organized abuse by their parents, relatives and other caregivers such as priests and teachers (Heckler 1988). Adults in psychotherapy described similar experiences. The dichotomies that had previously associated organized abuse with the dangerous, external ‘Other’ had been breached, and the incendiary debate that followed is an illustration of the depth of the collective desire to see them restored. Campbell (1988) noted the paradox that, whilst journalists and politicians often demand that the authorities respond more decisively in response to a ‘crisis’ of sexual abuse, the action that is taken is then subsequently construed as a ‘crisis’. There has been a particularly pronounced tendency of the public reception to allegations of organized abuse. The removal of children from their parents due to disclosures of organized abuse, the provision of mental health care to survivors of organized abuse, police investigations of allegations of organized abuse and the prosecution of alleged perpetrators of organized abuse have all generated their own controversies. These were disagreements that were cloaked in the vocabulary of science and objectivity but nonetheless were played out in sensationalized fashion on prime-time television, glossy news magazines and populist books, drawing textual analysis. The role of therapy and social work in the construction of testimony of abuse and trauma. In particular, has come under sustained postmodern attack. Frosh (2002) has suggested that therapeutic spaces provide children and adults with the rare opportunity to articulate experiences that are otherwise excluded from the dominant symbolic order. However, since the 1990s, post-modern and post-structural theory has often been deployed in ways that attempt to ‘manage’ from; afar the perturbing disclosures of abuse and trauma that arise in therapeutic spaces (Frosh 2002). Nowhere is this clearer than in relation to organized abuse, where the testimony of girls and women has been deconstructed as symptoms of cultural hysteria (Show alter 1997) and the colonization of women’s minds by therapeutic discourse (Hacking 1995). However, behind words and discourse, ‘a real world and real lives do exist, howsoever we interpret, construct and recycle accounts of these by a variety of symbolic means’ (Stanley 1993: 214). Summit (1994: 5) once described organized abuse as a ‘subject of smoke and mirrors’, observing the ways in which it has persistently defied conceptualization or explanation.

Organised Sexual Abuse