We Believe the Children: A Moral Panic in the 1980s

Q2 Arts and Humanities
D. Henige
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引用次数: 10

Abstract

We Believe the Children: A Moral Panic in the 1980s Richard Beck. New York: PublicAffairs, 2015. 323 pp. $26.99Mention the term "witch-hunt" in American history and the replies would probably be mixed. Some might name the eponymous witch trials in Salem, Massachusetts in 1693, while others might think first of Joseph McCarthy's increasingly desperate - and increasingly embarrassing - search for phantom Communists in the federal government. Yet others might remember the short but violent pursuit of everyone purportedly connected with John Wilkes Booth or any of numerous other possibilities.These are decent examples, but in fact the worst witch-hunt in American history actually occurred barely thirty years ago, although it seems already to have been lost in the mists of time, and while no deaths directly ensued, scores of lives were scarred in various ruinous ways on the basis of woefully deficient evidence and argument. This was the "recovered memory therapy" or "false memory syndrome" craze which effloresced in the mid-1980s, did its dirty work, and largely, but only largely, faded away just a few years later. But in this brief period it managed to do untold damage to lives of scores of innocent parties that continues to this day. A few professions did suffer some temporary damage to their reputations, but quickly regained their credibility, neither wiser nor weaker for their experience. Richard Beck's We Believe the Children treats this sad episode and its continuing repercussions.It all began in the summer of 1983, when the mother of a child in a day care center in Manhattan Beach, California, thought she saw evidence of physical abuse and reported it to the authorities.1 Immediately after this incident became public, operators of day care centers and other custodial arrangements such as foster homes around the country fairly quickly came under mindless and evidence-free bombardment from all sides. All sides, that is, except the children themselves, of which more later. All this means that the wisdom of hindsight is hardly necessary to recognize the willful malice with which the accusers operated. It could not have been unnoticed at the time.Law enforcement officials and social-worker types quickly became involved, and various parents' groups formed to root out what they often referred to, collectively and incendiarily as "satanic practices," and which, they asserted, were rampant, virtually ubiquitous, despite the almost complete absence of physical evidence or precedent cases. It truly became a virulent epidemic. Day-care providers were arrested without any regard for due process, habeas corpus, or probable cause. Most were ultimately- usually rather quickly in fact - prosecuted and in most cases convicted. The conditions under which authorities operated were recognizably Guantanamo-esque.And the evidence? Well, that turned out to be the "testimony" of children aged as young as two. Almost without exception this testimony was neither freely spontaneously offered nor unproblematic in content, Rather it was prised out by incessant questioning, threats, and other forms of coercion by parents, various sub-genres of "therapists," and law enforcement. The questions were outrageously leading and violated every protocol of sound interrogation. If a child denied taking part in or observing the alleged activities, he or she was questioned over and over until finally saying "yes." And every yes-answer was held to outweigh any number of no-answers. Beck (174-75) describes one case in which, arriving for the fifteenth interrogation of a young child, the police reassured the mother that they would be stopping by for "as long it takes," but fails to tell readers whether this fifteenth visit elicited the desired results. Such instances recur again and again - and again - in We Believe the Children.The putative activities in question often included animal or even child sacrifice, role-playing, sexual acts, bizarre costuming, and the like, yet, as noted above, evidence of none of these was ever found either onsite or at any of the accuseds' homes. …
《我们相信孩子:20世纪80年代的道德恐慌
我们相信孩子:20世纪80年代的道德恐慌Richard Beck。纽约:公共事务,2015年。323页26.99美元一提到美国历史上的“猎巫”一词,人们的回答可能会喜忧参半。有些人可能会说出1693年马萨诸塞州塞勒姆市的同名女巫审判,而另一些人可能会首先想到约瑟夫·麦卡锡在联邦政府中越来越绝望、越来越尴尬地寻找幽灵共产党人。然而,其他人可能还记得对据称与约翰·威尔克斯·布斯或其他许多可能性有关的所有人的短暂但暴力的追捕。这些都是不错的例子,但事实上,美国历史上最严重的政治迫害实际上发生在不到三十年前,尽管它似乎已经消失在时间的迷雾中,虽然没有直接导致死亡,但在证据和论据严重不足的基础上,数十人的生命以各种毁灭性的方式伤痕累累。这就是20世纪80年代中期兴起的“恢复记忆疗法”或“错误记忆综合征”热潮,它做了肮脏的工作,几年后基本上消失了。但在这短暂的时间里,它对数十名无辜各方的生命造成了不可估量的伤害,这种伤害一直持续到今天。一些职业的声誉确实受到了一些暂时的损害,但很快就恢复了信誉,因为他们的经验既不明智也不软弱。理查德·贝克的《我们相信孩子们》讲述了这段悲伤的插曲及其持续的影响。这一切始于1983年夏天,当时加利福尼亚州曼哈顿海滩一家日托中心的一个孩子的母亲认为自己看到了身体虐待的证据,并向当局报告。1这起事件公开后,全国各地日托中心和其他监管安排(如寄养家庭)的运营商很快就遭到了来自各方的无意识、无证据的轰炸。各方,也就是说,除了孩子们自己,其中更多的是后来。所有这些都意味着,事后诸葛亮几乎没有必要认识到原告的故意恶意。这在当时是不可能被忽视的。执法官员和社会工作者很快就参与进来,成立了各种家长团体,以根除他们经常集体和煽动性地称之为“撒旦行为”的行为,他们断言,尽管几乎完全没有物证或先例,但这种行为非常猖獗,几乎无处不在。它真的变成了一种致命的流行病。日托提供者在没有考虑正当程序、人身保护令或可能原因的情况下被逮捕。大多数人最终——事实上通常很快——被起诉,在大多数情况下被定罪。当局运作的条件显然是关塔那摩式的。证据呢?事实证明,这是两岁儿童的“证词”。几乎无一例外,这份证词既不是自发提供的,也不是内容上没有问题的。相反,它是被父母、各种“治疗师”和执法部门不断的询问、威胁和其他形式的胁迫所窃取的。这些问题极其超前,违反了每一项合理审讯的规定。如果一个孩子否认参与或观察了所谓的活动,他或她会被反复询问,直到最后说“是”。每个“是”的答案都被认为超过了任何数量的“否”答案。Beck(174-75)描述了一个案例,在第十五次审问一个年幼的孩子时,警察向母亲保证,他们会“花很长时间”来这里,但没有告诉读者第十五次探访是否得到了预期的结果。在《我们相信孩子》中,这种情况一次又一次地发生。所涉及的假定活动通常包括动物甚至儿童献祭、角色扮演、性行为、怪异服装等,然而,如上所述,无论是在现场还是在被告的家中,都没有发现任何证据…
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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来源期刊
Journal of Information Ethics
Journal of Information Ethics Arts and Humanities-Philosophy
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