Satanism and Adolescents: The Attraction to Satanic Symbols and Rituals - Research Paper Example

Satanism and Adolescents: The Attraction to Satanic Symbols and Rituals Faiza Elfarri [add here] [add here] [add here] Abstract This paper focuses on the rise of satanic influences on adolescents in the United States. The research has brought to light the media’s responsibility in creating an apathy towards violence and dark imagery that pervades all of society. The research also shows that a confusion of superstition and misinformation has given American culture an opportunity to deflect responsibility for tragedies that are committed under the guise of satanic influence. This paper will attempt to show that a society changed by social revolution in the 1960’s has allowed a proliferation of dark concepts to numb the culture to horrific truths that are influencing the growth of teenagers in this country. Contents Introduction I. Satanism a. The Existence of Satan b. Types of Adolescent Satanic Adaptation. II. Satanic Youth Culture a. Social Relevance of Attraction to Satanism b. Media Sensationalism Versus Reality III. Society, Peer Pressure, and the Tragedy of Teen Violence Associated with Satanism a. Columbine b. Spider-Man and Satan - How They are Similar c. Rock Music IV. The Rise of Satanism in Youths of the United States Conclusion Satanism and Adolescents: The Attraction to Satanic Symbols and Rituals Introduction As one approaches a study of adolescent behavior in the acceptance of satanic concepts as a cultural identity, the identification of Satanism is a varied concept. While the Christian definitions of Satanism are sometimes based on distorted information and superstitions, a disturbing undercurrent of satanic influences have invaded mainstream pop culture and created an apathetic view of dark ideas. As adolescents seek to define their individuality, the media images that are representative of a darker culture can create an identity that allows a teen to express a firm difference from parental influence. However, to divert the responsibility of society in creating contributing members to the influence of satanic forces is a disservice to society. The infusion of Satanism in mainstream society has created an increase in gang identification with Satan, and an apathy of attitude towards violence. I. Satanism The term ‘Satanism’ evokes a host of images brought into our culture by means of sensationalistic press, film fictions, and mythological fear. The history of Satanism is confused with pagan religions and intertwined with other non-Christian religious identities that create a history of prejudice and false fears. It is very easy to incite people to either embrace or fearfully reject concepts based on inflammatory information. Those who choose a mainstream life will easily develop a fear of anything that appears to threaten that lifestyle, while those who are unsatisfied might embrace an idea that fulfills a sense of non-conformity when their life is not fulfilled in the mainstream. These ideas come into conflict as mythology and history collide to form the social identities of individuals as they move through society. Images associated with ‘Satanism’ in modern times were not always associated with the evil that surrounds the mythology of Satan. The pentagram, for example was used in early history for more mundane meanings. The first known usage was “found around 3500 BC at Ur of the Chaldees in Ancient Mesopotamia. It was found here on fragments of broken pottery with some of the earliest findings of written language.” (Spring Wolf, 2008) In some periods of history, the symbol was used in association with positive religious meaning. “The pentagram was also used by the Hebrews as a symbol of Truth and for the five books of the Pentateuch (The first five books of the Hebrew Scriptures).”(Spring Wolf, 2008) However, as mythologies have evolved, the symbol, which was adopted by Celtic druid priests and pagan religions to symbolize the ‘godhead’, has become, for the Christians, which viewed all forms of religion outside of its own as evil, translated into an association with the worship of Satan. This is an example of how mythologies are created and propagated until historical truth becomes clouded and misinterpreted. The commonly viewed version of Satanism is a mixture of created fears and mythologies associated with the view that paganism was fundamentally a evil religion, although pagan religions are not one religion, but a group of religions. Paganism is modernly used to describe religions that do not adhere to a fundamentally Christian ideal, which is then translated to an association with Satan. Wicca, as an example, which is generally considered a pagan religion, is associated with the term ’witch’ and then associated with Satanism because of historical practices of witch trials that resulted in horrible tortures and executions of people, mostly women, under false accusation. However, according to those who follow the religion of Wicca, it is based on the idea of balance in all things. The practitioners believe that ,“ One of the strongest underlying currents in Wicca is a belief in balance. We look for balance in the turning of the Wheel of the Year and in working with the elements. We strive for it in ourselves and in our practice” (Blackwolf, 2008) The belief system is based on the worship of nature, of the god and goddess, and on the practice of magic with the intent that it does no harm. Harmful magic is seen as something that will reverse itself back on the practitioner. Therefore, to say that Wicca is an evil religion associated with Satan is against the ideals of the actual practitioners. This is an example of how the idea of evil can manifest into false concepts of Satanism and lead to societal confusion. In the midst of this confusion, adolescents can adopt a culture that is non-conformist and rebels against the mainstream by utilizing symbols and mythology that support that rebellion. There is an official and organized church revolving around the idea of Satanism. According to the official site of the Church of Satan, “We (meaning Satanists) are the first above-ground organization in history openly dedicated to the acceptance of Man’s true nature - that of a carnal beast, living in a cosmos which is permeated and motivated by the Dark Force which we call Satan.” (Gilmore, 2003) This organized version of Satanism is devoted to worshipping the desirous nature of man. It exalts those needs that drive man and place him in the center of all that is important. Satisfying wants and desires is the goal of this type of worship. According to the official website: Anton Szandor LaVey (1930—1997) was the founder of the Church of Satan, the first organized church in modern times promulgating a religious philosophy championing Satan as the symbol of personal freedom and individualism. Unlike the founders of other religions, who claimed exalted “inspiration” delivered through some supernatural entity, LaVey readily acknowledged that he used his own faculties to synthesize Satanism, based on his understanding of the human animal and insights gained from earlier philosophers who advocated materialism and individualism.(Gilmore, 2003) The definition of Satanism can be described as the exaltation of personal fulfillment above the greater good. The description of a Satanist can be designed around the base needs of the individual without regard to a greater understanding of moral and ethical calling. The individual needs are placed above all other interests and fulfilling those needs are not constricted by universally designed tenants that govern actions. Desire and will are to be indulged without guilt and shame. a. The Existence of Satan The first idea to examine during the research of the attraction to Satan by adolescents is to determine the conceptual existence of Satan. An actual identifiable entity that is Satan would be very difficult to determine. As in the faith required to believe in God, it is faith that is required to believe in the existence of Satan. The most commonly held belief about the identity of Satan is that he was an angel named Lucifer who questioned God and was cast out of heaven because of his lack of faith. Taking this story as the basis for the identity of Satan, it would be easy to see how an adolescent might identify with an entity that questioned authority. Since adolescence is a time in life when the questioning of authority and life is prevalent, it would be easy to embrace a fellow rebel in the guise of a rebellious entity. If God designed the world and the world is unfair, then the antithesis of God must have the answer. Finding a definitive answer on who Satan is and what a belief in Satan means is an impossible task. Theologians, psychologists, anthropologists, and many other disciplined scholars have taken on this topic. However, the answer is never exactly the same in any two books. Identifying what constitutes the worship of Satan is variable as well. One has to question whether the adoption of a symbol as adornment can constitute this type of worship, or if actual ritual must be involved. b. Types of Adolescent Satanic Adaptation. Adaptation of Satanic symbolism by adolescents can be defined by the groups that are developed from those associations. One such trend is a style known as ‘goth’. Gothic can be a term used for early eastern Germanic tribes, it can describe a type of late medieval art, and it can also describe a genre of romantic literature. The trend that is relevant here, however, is a category of rock music that employs a specific definition. Developed as an offshoot of punk rock, gothic rock has a very identifiable following. One big difference between punk and goth are the personal politics. The punk movement was largely devoted to living only in the moment and using excess as a hedonistic political statement or more simply to just have fun right now. Goth is very introspective drawing from diverse elements of history and subculture like romanticism, gothic horror, art, science, the nihilist movement of Nietzsche, existential philosophy, and other academic subjects. Gothic themes largely focus on personal growth and knowledge and largely ignore outside politics although as with every generalization it has many exceptions. (Lazarus X, 2003) The draw for the adolescent to the ‘goth’ subculture is the dark, romantic take that is visually presented. A ‘goth’ teen might possibly wear black, wear piercings, and possibly adapt an association with Lucifer. As identifiable as a teen who has adopted the ‘goth‘ subculture can be, the way in which that teen identifies with that culture is wide and varied. According to Gordon A. Crews, associate dean of the School of Justice Studies at Roger Williams University in Bristol, CT "It is up to the individual to define what Goth is for themselves ... The mentality is, I want to be left alone but I want to be seen. I want to see the shock on other peoples faces." (Robinson, 08 July 2008) The romantic associations of the ‘goth’ style can be identified by black roses, red roses, symbols of death, conceptualized vampirism, and dark fairies. The world is an escape from reality and therefore attracts the adolescent age group as it struggles with personal identity, raging hormonal preparation for adulthood, and the need to rebel. However, while the images of death and the associated symbols of Satanic worship might be displayed by one who adopts the ’goth’ subculture, this does not mean that the actual act of worshipping Satan has been adopted. The romantic notions of death and the symbols of darkness can express the anxiety and non-conformity that is developed in some teens. Another type of Satanic association that can be made by teenagers is the association to dark magic. Often teens will find a popular cultural icon and try and repeat those experiences in the form of rituals and ’spells’. Sometimes, formalized gangs will adopt some of these rituals in order to give themselves a sense of power. “Then there are gang claims to "satanic" rites. These are just bad-boy posturing, and should be taken no more seriously than the claim of some gangs to Christian or Muslim beliefs: Even if sincerely held, the problem is not religion, but gang activity.”(Zuener, 2003) Most often, in these cases, the Satanic connection is not based on a sense of faith in a religion, but as a vehicle to create power. Fear is created by images and actions that are culturally associated with evil and this fear is used to establish control and power. Individuals who use this device seldom believe in a deity associated with the power, although they encourage that belief in others to keep them under control. II. Satanic Youth Culture Craig Hawkins, in his article “The Many Faces of Satanism”, claims that “the term youth gang Satanists or satanic youth gangs is a misleading one as the groups of teenagers practicing or dabbling in Satanism do not fit the definition of youth gangs seen in sub-urban neighborhoods, despite their teenage years”(Hawkins 1994). The youth gangs discussed here are defined by their actions and supposed beliefs. They are usually not a gang in the sense that they are driven by political or economic needs, but are unified by a confused identity that seeks to fall from the mainstream. While a rise in the theory of ‘satanic youth gangs’ was prevalent in the late twentieth century, the theory that popular culture can significantly influence barbarous acts by individuals is continually found to be only a contributing factor. With the abundance of available film, game, and internet information, it is becoming increasingly clear that while these available cultural influences can contribute to criminal behavior, an underlying issue that was not created by pop culture, but rather fed by it is the core of these types of activities. With a great majority of today’s youth having access to an abundance of socially questionable material, the relatively low incidence of these fantasies being acted upon in a criminal manner suggests that the material is not sufficient to incite everyone exposed to it to a life that is morally corrupt. a. Social Relevance of Attraction to Satanism Satanism is most often used in teenage life as an issue of social relevance as opposed to an issue of religious need. According to Hawkins observations from his 1994 article, Some general characteristics of youth Satanists include insecurity and low self-esteem, fairly keen intelligence, curiosity, and a rebellious nature. These gangs are seen to involve themselves in Satanism merely as a fad or an attention-grabbing method. Some join it to get back at their families for their strict upbringing or neglectful parents, while others find it an expression of their frustration with society and its norms. Termed by most to be the “ultimate rebellion”, teenagers are finding Satanism an all-in-one form of protest—against their parents, their peers, their society, and their religion. (Hawkins, 1994) In youthful rebellion, teens will seek any means necessary to declare individuality. Sometimes this leads to actions that are extreme, although fantastical and not intended to be reality. For most youth, the outlet of horror films, terrifying video game personas, and rock music allow is as far as that expression of the dark side of their personality needs to go. Sometimes, however, the inspiration of these tools can tip an already damaged personality into experimentation that can lead to tragic outcomes. According to an article written in the late twentieth century in regard to teen Satanic practice, the main motivators that lead to adolescent rebellion, and eventually Satanism, include: (1) excessive alienation by classmates, schoolmates, and even neighborhood friends, (2) morbidity and fascination with death, pain, and horror, (3) drug abuse and alcoholism, (4) difficulties in school, family, and local society, (5) sense of helplessness and lack of control, (6) passion, intelligence, and creativity not channeled to productivity or bottled up inside the teenager, and (7) fascination with the unknown, often termed as the “lure of the forbidden” (Passantino 1994). These indicators are seen in a large majority of teens who exhibit them during the search for autonomy and individuality that occurs at this stage of their development. It is considered normal in adolescent development for a child to begin to question the instructions that have been given by the authority figures in their life and form beliefs based on their own exploration. “ The development of a religious identity follows the same pattern as other aspects of the individuals identity. Even though the adolescent may eventually adopt beliefs that were similar to their childhood beliefs,” (Clark, 2008) b. Media Sensationalism Versus Reality Searching the web to find the name of a single ’gang’ that is associated with Satanism does not bring about any clear answers. Scholarly information usually discounts the idea that formalized ’gangs’ of youths are practicing true satanic ritual. As previously stated, some gangs utilize the fear of satanic power to gain control, but rarely is the religion of Satanism a focus of the organization. During the late 1980’s and 1990’s, the issue of satanic cults and satanic ritual abuse was heightened with media frenzy and false accusations that created a hysteria that caused a cultural ripple in the approach of law enforcement, psychology, and sociology. Martensville, a town in Saskatchewan Canada, found itself in the eye of a media storm when in 1992 allegations of sexual abuse at a day care center took on a frenzy of indictments, which numbered over a dozen and included five officers of the law. The allegation snowballed into a theory of satanic ritual abuse committed by a cult that was said to be called The Brotherhood of the Ram. While the first indictment that alleged that the son of the owner of the daycare was held up and he was convicted, the remaining accusations were dropped and the concept of a Satanic association with the crime was found to be false. As the story of abuse had been revealed, a hysteria had followed that created a cascade of inflammatory allegations. The Martensville hysteria was not the first time in history that a declaration of satanic influence had created a tragedy of false accusations. In 1692, accusations of witchcraft created a tragedy of lost life as men and women were accused of practicing acts of Satanism, leading to the arrest of over 150 people, the executions of nineteen people, and the crushing of one man who refused to confess under the weight of heavy stones placed on him in order to ’encourage’ his confession. At least five more people died in prison under the accusation. “To study what happened in Salem is to gain a greater understanding of the human tendency to separate evil from good and project that evil into the enemy, and then to destroy it by destroying the enemy.” states Francis Hill, author of The Salem Witch Trials Reader, a text about the events of that time. “The tendency for witch hunts to start and continue, is exacerbated by a society or group’s insistence on it’s monopoly of righteousness. The countertendency is promoted by an understanding and acceptance of the fallibility of all human beings, including ourselves.” (Hill, 2000) As public hysteria can create false satanic associations, so can society miss the real dangers that lead teens astray and put the public at risk. III. Society, Peer Pressure, and the Tragedy of Teen Violence Associated with Satanism As the search for identity and individuality may lead the adolescent down a path that is anti-moral and against the idea of what is socially considered good and righteous, this exploration has some very real danger attached. The experiences of teenagers who do not fit into the more powerful groups of peers, those of athletes and academics, fall into groups that are plagued with low self-esteem issues which can have damaging results. a. Columbine By now, its over. If you are reading this, my mission is complete.... Your children who have ridiculed me, who have chosen not to accept me, who have treated me like I am not worth their time are dead. THEY ARE F--KING DEAD...." "Surely you will try to blame it on the clothes I wear, the music I listen to, or the way I choose to present myself, but no. Do not hide behind my choices. You need to face the fact that this comes as a result of YOUR CHOICES." "Parents and teachers, you f--ked up. You have taught these kids to not accept what is different. YOU ARE IN THE WRONG. I have taken their lives and my own -- but it was your doing. Teachers, parents, LET THIS MASSACRE BE ON YOUR SHOULDERS UNTIL THE DAY YOU DIE. (Robinson, 1999) This was the note left by Eric Harris after he participated in the now infamous shooting at Columbine High School in Littleton Colorado which left fourteen dead students including himself and fellow shooter, Dylan Klebold, one dead teacher, and twenty three wounded students. The intention of the two boys was to kill five hundred students and blow up their school. This tragic event was precipitated by adaptations of satanically influenced music and dress, as well as a great deal of violent video game usage. This lead to a great deal of speculation that the acts committed were the result of satanic influences in their pop culture recreation. Clearly, by the evidence left by Eric Harris, the actions were not driven by evil. Satan did not make them commit the crimes. Dark music and violent video games did not create their anger. In this note, not one reference to an evil master controlling and directing their actions to appease a blood thirsty entity is made. According to Eric’s own words, peer pressure was the underlying cause of these actions. There is a valid debate available that can suggest that the violent images and words of the pop culture icons the boys chose to see and hear could have incited their behavior. However, multiple thousands of children and adolescents are exposed to the exact same music and violent imagery and do not shoot up their school. A system of peer pressure that ostracizes certain students for their lack of attributes and exalts others for achievements that are based on arbitrary attributes of physical strength, beauty, and intelligence, creates an atmosphere that denies acceptance based on qualities that are mostly genetic. Students who are cannot make the football team, or who live with the plague of acne, who do not naturally excel and cannot possibly control their ’status’, are subjected to terrible ridicule and may find difficulty finding an identity that is satisfying in high school. This lack of acceptance in mainstream high school culture can lead to alternative choices of identity that may include dark illusions of a power that can be achieved by embracing a perceived evil that will give them what they desire. They seek to control life within a fantasy world that suggests that they can be imbued with special powers. b. Spider-Man and Satan - How They are Similar Spider-Man was created to exemplify responsibility. His role in the comic book world was to create a character who was an awkward teenager and give him amazing powers that would propel him into a super hero. Up until 1962 when Spider-Man was introduced, superheroes were men and women who were extraordinary examples of human beings. “Not Peter Parker! He was always doubting and second guessing himself. He assumed that he would lose every fight and that all his missions would end in failure. But he didn’t let that stop him.” (DeFalco, 2007) Spider-Man would be a huge success, despite initial doubt that an awkward teen superhero would attract an audience. Stan Lee’s vision of a relatable teen is an example of how the adolescent is in search of a way to effect the world around him in order to change an otherwise undesirable status as a ’geek’ or a ’nerd’. The search for a way to control a world that does not give an awkward youth status is the similarity between Spider-Man and Satan. “With great power, there must also come great responsibility.“, Stan Lee wrote of his new hero. (DeFalco, 2007) While the youth of the early 1960’s were still drawn to the idea of becoming a respected and responsible hero with the ability to save an honorable world, the political devastation of the Vietnam war that changed the way in which authority was viewed, and the onset of a solid counter-culture that would become entrenched in the mainstream society, created a perfect ’cauldron’ in which to brew up satanic subtext in music, imagery, and fashion. When the establishment became less respectable, the anti-establishment was able to take root. John Clancy writes, “The war in Vietnam certainly mobilized protest, but more than that, it crystallized for many a once vague sense that something was wrong with society, a sense that had been developing long before the war could confirm it.” As the 1960’s came to a close and the 1970’s were beginning, the world would see a radical change in how society viewed itself. An idea that age was a less respectable place in life to be and that only the youth truly understood the world took hold and changed the culture. “It could be viewed in those purely negative terms: the negation of intellectualism and rationality, of the ethic of labor and responsibility, of the norms of family obligations of sexual behavior.” Clancy goes on to say, however that “it could be seen by some, even in the older generation, as along overdue end to the dead hand of oppression.” (Clancy, 1998) Even with the view that the counter-culture purged culture of a repressive attitude that was stunting the growth of society, it opened the door for an acceptance of negative and violent imagery and music to influence the painful growth of adolescence. Where Spider-Man is an example of an icon that could represent a culture of youths that were frustrated with their place in society, so too could the representations of Satan become a way to identify and create a sense of self in a world that was not tailored to support weaker or less socially acceptable teens. As a now youth centered culture flourished, technologies that were entertainment oriented would also grow and become more refined to a point where the line between fantasy and reality could become blurred by impressionable and frustrated youths. There is strong evidence that video games have some responsibility to a growing culture of apathy towards violence and an acceptance of a dark purpose that allows an embracement of the concepts of Satanism. “Since the main scenarios and plots in the games incorporate war or killings (or both), conservative groups believe these games are propagating an inhumane generation in society, if not a satanic one” (Lancaster, 2004). The repetitive nature of violence in games that is translated into dark humorous events for the gamer creates a dispassionate view of the realities of violence. c. Rock Music Since the early days of rock n’ roll, the accusation of the corruption of youth has been prevalent. “Rock n’ roll songs”, points out Fr. Paul O’Callaghan of the St. George Church in San Diego, “:promotes lust, rebellion, violence, and immediate gratification—all which are considered sins in the Christian doctrines. Despite the condemnations of many Christians, including Rome itself, these rock songs have not diminished in popularity with the young generation” (O’Callaghan, 1988). As the progression of the music has developed into a vast network of specific branches of the genres, expressions of repressed rebellion have often taken on the form of satanic lyrics. The idea that dark themes and evil overtones can scream the power of teen anxiety through speakers and into the air gives a sense of community to those youths who feel overwhelmed by a sense of displacement and a frustration over their powerless position in the world. As well, the sexuality that is expressed in many of the lyrics creates an outlet for the sexual confusion that is taking place within the adolescent body. IV. The Rise of Satanism in Youths of the United States Statistically, gangs have taken a stronger hold on the United States in the last two decades, including gangs that use satanic symbolism and ritual as part of their culture. According to a report for the U.S. Department of Justice, “communities of all sizes have seen a dramatic increase in youth gang activity, including satanic gangs, over the past decades with some communities report an increase of almost forty percent” (Howell, Egley & Gleason 2002). The prevalence of satanic based youth gangs is seen in suburban areas with predominantly Caucasian male participants. The increase of satanic imagery has had a direct correlation with the rise of satanic expression in youth culture. The availability of material, not readily available in history, through use of the internet and through the proliferation of questionable material in the form of film and games has provided a fertile breeding ground for satanic association for today’s youth. The romantic nature of the tragedy of death influences the adolescent mind by connecting with the onset of higher abilities to process abstract thought. As these images infuse themselves into these new capabilities, the influence is undeniable. Groups of teens, both those who become members of organized gangs and those who become informal members of cliques, are more frequently identifying with darker concepts and images. As technology increases the perceived reality of games and films, the line between fantasy and reality becomes increasingly blurred. As CGI graphics create creatures that are realistic and can interact flawlessly with human actors, the perception of the young mind must deal with a more difficult challenge of holding a realistic view of the world. Conclusion The use of satanic imagery in American pop culture has cultivated several generations of youths who are immune to the terror that was once associated with horrific symbols and terrifying scenes that can be identified with evil. While a mythology of Satanism has flourished within the Christian communities that is based on a distortion of history, the anti-establishment attitude of adolescence has embraced the social culture of dark imagery and violent entertainment without hesitation. As American youths are introduced to larger stores of resources in which to gather information, superstitions that are propagated by an older generation, along with false information that corrupts impressionable minds, leaves an opportunity for the rebellious nature of adolescence to embrace satanic influences. As the American culture changed in the 1960’s from a society that embraced responsibility and respected authority to the acceptance of a counter-culture influence that sought to abolish repression and exalt an empowerment of sexual revolution and freedom of expression, an undercurrent of non-conformity has brought about a social atmosphere conducive to a flourishing satanic sub-culture. While the form of that culture can be as benign as a fashion statement, or as violence as a sad, frustrated boy who turns to a gun to solve his feelings of alienation - where the form of Satanism can take on the adoption of a genre of music that celebrates evil thoughts, or can turn to mystical delusions of magical powers obtained in dark rituals - the rise of satanic influence on adolescents since the 1970’s has changed American culture to have a more apathetic view of violence and a numbed attitude toward symbolic expressions of a satanic nature. Enter any shopping mall in the United States and it is probable that a franchise called Hot Topic will be there featuring clothing that represent the death obsessed, gothic esthetic and doing so without apology. Satanic ideals have permeated society to the point that it has become acceptable to embrace the wicked, to celebrate the profane, and to deny what is righteous. The ideal of what is ’cool’ has usurped notions of responsibility to the point that being responsible is considered almost foolish. The problem of the rise of organized religious satanic groups pales against the apathy with which society has embraced a culture of violence and blood-lust. While satanic ritual is horrific to mainstream culture, the casual attitude of that same mainstream culture toward unseemly music lyrics, violent imagery, and the acceptance of a romantic notion of dark concepts, brings about the question of where a culture that does not celebrate goodness nearly as often as evil will end. It is not the organized religion of Satan that is to be feared - it is the apathy of the rest of society that is truly frightening. As in the examples of Columbine and of the Martensville hysteria, the truth must outweigh superstition in order to seek increased awareness that can prevent the associated tragedies. If the answer to a horrific event is attributed solely to satanic influence, the ability of society to affect change is voided. However, if it is understood that the causes of these tragedies are human then society can change what is causing these types of problems. In the case of Columbine, a greater understanding of the development of adolescents with an awareness of how deeply peer pressure can distort that growth can lead to changes that will help future children to grow into positive, happy adults. For the events in Martensville, it is imperative that the distractions of unrealistic cult ideas be dismissed in order to see the true criminal activities of a child abuser. While a disturbing trend of satanic influences has invaded the society of the last forty years, it cannot be used as an excuse for social responsibility. Superstition allows for a lack of power and control over events, where accepting accountability provides for a society that can improve. References Clancy, John J. (1998) The Old Dispensation: Loyalty in Business. Cranberry, New Jersey: Associated University Press. Clark, Eva G. and Justice, Elaine M. (2008) “Identity Development: Aspects of Identity”. Social Issues Reference :: Child Development Reference - Vol 4 (Read on 24 December 2008). DeFalco, Tom. (2007) The Amazing Spider-Man: The Ultimate Guide. New York: Dorling Kindersley, Limited. Gilmore, Magus Peter H. 2003. “Anton Szandor LaVey: A Biographical Sketch” Church of Satan. (Read on 21 December 2008). Gilmore, Magus Peter H. 2003. “Home Page” Church of Satan. (Read on 21 December 2008). Hawkins, Craig. 1994. “The Many Faces of Satanism.” Christian Research Institute Journal. (Read August 19, 2008) Hill, Francis. (2000) The Salem Witch Trials Reader. Cambridge: DeCapo Press. Howell, James C, Egley, Arlen & Gleason, Debra K. 2002. “Modern Day Youth Gangs.” Juvenile Justice Bulletin. U.S. Department of Justice. (Read November 20, 2008) Lancaster, Kurt. 2004. “Do Role-Playing Games Promote Crime, Satanism and Suicide among Players as Critics Claim?” The Journal of Popular Culture. 28(2), 67-68, 71. Lazarus X, (2003) “Gothic Rock” Silver Dragon Records (Read on 23 December 2008). OCallaghan, Paul. 1988. “Rock n Roll, Satanism, and Our Children.” Word Magazine. 1988. Orthodox Research Institute. (Read August 20, 2008) Passantino, Bob & Passantino, Gretchen. 1994. “When the Devil Dares: Teenagers and Satanism.” Answers in Action. (Read August 28, 2008) Robinson, B. A. (09 June 1999) “Why did the Columbine shooting happen? The Sheriffs Report and the Author’s Theory” Religious Tolerance: Spiritual Paths and Ethical Systems. (Read on 20 December 2008. Robinson, B. A. (08 July 2008) “The Goth Culture: Its History, Stereotypes, Religious Aspects, etc.” Religious Tolerance: Spiritual Paths and Ethical Systems. (Read on 22 December 2008). Spring Wolf, (2008) “History Of The Pentagram” Spring Wolf’s Pagan Path, Witches and Shamanism. (Read on 23 December 2008). Zeuner, Gregory W. (2003) “Why We Need a Satanic Conspiracy”. XYMASE (Read on 24 December 2008) Reading List Ferraro, Gary. 2001. Cultural Anthropology: An Applied Perspective, (4th ed.). London: Wadsworth: 347, 350-355. Lambek, Michael. (Ed). 2002. A Reader in the Anthropology of Religion. Massachusetts: Publishers: 5-8, 30-35. Lehman, Arthur & Myers, James (Eds.) 1996. Magic, Witchcraft, and Religion: An Anthropological Study of the Supernatural. 4th ed. Kentucky: Mayfield:3-7, 20-22. Phelan, Patricia, Locke Davidson, Cao Yu, Hanh. 1998. Adolescents’ Worlds: Negotiating Family, Peers, and School. New York: Teachers College Press: 1-10. Spergel, Irving. 1990.“Youth Gangs: Continuity and Change.” Crime and Justice. Illinois: University of Chicago Press: 171-275. Swatos, Jr., William (Ed). 1992. “Adolescent Satanism: A Research Note on Exploratory Survey Data.” Review of Religious Research. 34.2: 161-169. Unusable Sources Reinhold, Richard. 2008. “Cat Mutilations Spread Fear of Cults in Suburb.” New York Times. (Read November 20, 2008) This article was written in 1988 - look more closely - therefore, the information is not relevant to the current decade. This quote from the article - “Pet owners, galvanized by recent reports of ritualistic animal mutilations in California, New Jersey, Florida and other states, say all signs point to something very unnatural, possibly a satanic cult or youth gangs at work.” (Reinhold 2008) suggests, because it is wrongly dated, that this type of activity is currently being discovered and reported. However, if you look more closely at your research, you will see that there is an upsurge of this type of reporting in the late eighties and early nineties as it was popular sensationalistic journalism of the time period. Smith, Alicia. (29 July 2007). “Christian Satanism / Youthful Satanism.” A Study of Gothic Subculture. (Read August 21, 2008) Please go to this link to read her biography. Alicia Smith does not have even a college degree, let alone does she have any credentials to back up her theories. She has good theories and I thought about using them, but the ideas may be good, but they are considered a layman’s opinion, not a scholarly opinion based on research. There was a section that spoke about Christian leaders who denounce the Harry Potter books as leading the readers into Satanism. This had no foundational support. No research was attached to these statements. Socio-Anthropology is a science. It is appropriate to quote someone who is a part of a culture and use their view if it can be supported by other documentation, as in the quotes about the pentagram. If you look up pentagram in an encyclopedia, you will find the same information. It is historical fact. If you look up Harry Potter, there is no scientific data that suggests that it is a damaging influence. There are some people who have opinions, but nothing of substance to back those opinions. This is the same as the quotes from Alicia Smith who has some good opinions, but doesn’t have any credentials or research to verify her opinions. Read More