1 Introduction 2 the 'Cults' and the Canons

Home , Cults in Our Midst, Doomsday cult

Notes

1 Introduction

1. At this stage I drop the quotation marks around ‘cult’. They should be understood, however. 2. Though it should be noted that the groups do not necessarily conceive of conversion as recruitment. 3. The work of Kenneth Burke, I.A. Richards, Richard Weaver, Stephen Toulmin, Michel Foucault, Jacques Derrida and Thomas Farrell to name but a few, are unfortunately only mentioned in passing. Burke especially would have been an excellent inclusion, however his work was for many reasons incredibly hard for me to source. 4. For an excellent example, see Keane (1997). 5. In many ways, I think that the unquestioned capitalist ideology is more dangerous than any dangers attributed to ‘cults’. 6. It appears that Italy has recently passed similar legislation, making a crime of ‘mental manipulation’, ‘personality conditioning or suggestion techniques, capable of excluding or greatly limiting the capacity to make free choices’ and ‘practicing or sponsoring activities aimed at creating or exploiting the physical or psychological dependence of members’ (see www.cesnur.org). 7. For comment see Rowe (2001): 531. 8. We see this dilemma played out in Bush’s speech of 22nd September 2001.

2 The ‘Cults’ and the Canons

1. Allan, Markham, Barrett and Gallanter all mention the Jehovah’s Witnesses either as dangerous or different. Discussion of the Witnesses as a ‘cult’ is not new. 2. See for example http//:factnet.org/cults/jw/ [accessed 5th August 2004]. 3. These movements often have a hierarchy of restricted texts. Certain texts are not available to members until they have expressed a pre-defined level of commitment to the movement. 4. In particular, the first commandment, ‘You shall have no other gods before me’ (Ex. 20: 3). 5. See Watch Tower Bible and Tract Society (1981). 6. For some excellent work on rhetoric see, for example Brown and Steinmann (1979); Crowley (1990); Herndl and Brown (1996); Mailloux (1995); Nelson et al. (1987); Paine (1981); Roberts and Good (1993); Sarat and Kearns (1996); Taylor (1996). 7. For a good overview of rhetoric see Barilli (1989). 8. See Aristotle De Anima and Cicero De Oratore. Some contemporary rhetorics understand memory in connection with computer memory. See Terms of Cultural Rhetorics, www.engl.uic.edu/%7Esosnoski/cr/TERMS [accessed 4th May 1998].

182 Notes 183

9. Though Corder (1993) sees reader response theory as linked to invention. 10. Henderson writes, ‘All rhetoric is tendentious; not all rhetoric, however, is equally, or predictably, or consistently effective’, p. 14. See also James Berlin (1993). 11. See, for example, Todd (1972); Tsui (1987); Marcu (2000); van Eemeren and Grootendorst (1982); Davis (1979); Cohen (1973). 12. See, for example, Fetzer (2002). 13. See also Myers (1990). 14. Those who campaign against cults, usually on secular grounds. 15. Those against cults on theological (usually Christian) grounds. 16. Chatman contrasts narrative with description and argument. Chatman (1990). 17. See also Stephen Edelston Toulmin, ‘Rationality and Reasonableness: From Propositions to Utterances’, Revue Internationale de Philosophie, 50 (2) (1996) 297–305, p. 303. ‘But by the 1990s, few philosophers regard deductive systems as self–validating; the question of their “soundness” is recognized as having as much to do less with their internal consistency than with their relevance to specific contexts. Issues about the circumstances in which arguments are presented, or about the audience to whom they are addressed – in a word “rhetorical” issues – have now displaced issues of formal validity as the prime concern of philosophy, even the philosophy of science.’ 18. Though assertion can also be seen as kind of argument, the epideictic in particular. It seeks to ‘please and affirm the beliefs of a group already sure of its position[ ]’ at p. 225 in Brown and Herndl. 19. However, see Dillard and Peck (2000); Vangelisti et al. (1991); Giesen and Hendrick (1974) and Cantor et al. (1974). 20. See also Meyer (1987): 10. ‘It is … not sufficient for a description of discourse structure to state the relevant items and their relationships. What is indispensable is a functional interpretation of the formal side of discourse structure.’ 21. Lilian remarks that ‘one need not be a socialist or take a socialist stance in order to employ the methods of Critical Discourse Analysis’, p. 111. But the politics of the method does seem to be intrinsic to it. Widdowson writes, ‘It [CDA] carries conviction because it espouses just causes and this is disarming, of course: it conditions the reader into acceptance’ (1998: 150). 22. Ideology seems to be treated as always a negative thing. Van Dijk writes, ‘each social group or formation that exercises a form of power or domination over other groups could be associated with an ideology that would specifically function as a means to legitimate or conceal such power’ and yet ‘also those groups who resist such domination should have an ideology in order to organize their social practices’ as though ideologies are always consciously constructed (1998): 182. See also Corder. ‘Often as not we don’t see our own rhetoric; it is already normality, already truth, already the way to see existence. When we remark, as we have become accustomed to remark, that all discourse is ideological, we probably exclude our own. It is the truth, against which ideological discourses can be detected and measured’ (1993: 98). 184 Notes

3 The Church of Scientology

1. See, for example, Harper (1982: 31). 2. See Charity Commission of England and Wales, ‘Decision of the Charity Comissioners for England and Wales Made on 17th November 1999: Application for Registration as a Charity by The Church of Scientology (England and Wales)’, Charity Commission website, www.charity-commission.gov.uk 3. Church of the New Faith v. the Commissioner for Payroll Tax (1982–83) 154 CLR 120. 4. This is because copyright permission was denied. I thus rely on ‘fair dealing’. 5. For other works on Scientology see Cooper (1971), Corydon (1987), van Gorden (1997), Garrison (1974), Kaufman (1972), Lamont (1986), Malko (1970), Miller (1987), Kin (1991), Lewis (1991), Littler (1995), Meldal- Johnsen (1981). 6. Wallis’s 1976 work gives an excellent account of the movement’s history and structure. 7. This can perhaps be understood as part of Weberian routinization of charisma. 8. In the broad transcription, pauses are marked with (.) laughter by [laughter] with numbers indicating approximate length in seconds, inaudible material is marked [inaudible] and vocal emphasis marked by underlining. 9. Hubbard seems to use ‘psychiatry’ and ‘psychology’ interchangeably. Unless quoted in context, I will use ‘psychology’ to include the antagonism towards both. 10. See Holiday (1988): 149. ‘In imagining a language, we are imagining speakers of that language, and the more fine-grained our imaginings becomes, the more they will take account of the changing cultural, religious, economic and political institutions which belong to the speakers.’ 11. www.scientology.org 12. There are about 3,000 taped lectures available from Scientology according to www.scientology.org 13. See Barrett (1996): 255. ‘More, perhaps, than any other religious or semi- religious organization, there is a spiritual career path in Scientology.’ 14. Edwards was not even referring to Moon’s speaking, but to a transcribed speech! 15. Despite Aristotle stating that this character has to be created in the text, character can be negotiated over longer periods and different situations. Certainly it has to be sustained and supported in speech events, especially those which rely on character, but good character is sometimes established prior to a particular speech or text. 16. The subject – counter-subject interaction can also be related to the notion that argument is dialogic in Ducrot and Anscombre’s understanding, for example. 17. The repair can also be understood as ‘bracketing’ in Goffman’s sense. See Goffman, pp. 178–9. 18. For an excellent account of anecdotes and modes of story telling used as justification for legal judgments see Jackson (1990). 19. A ‘Clear’ in Scientology is someone who through auditing has cleared all engrams in the reactive mind. An engram is a kind of repressed experience, Notes 185

the reactive mind the uncritical part of the mind, analogous to Freud’s subconscious. 20. Though the use of ‘Those of you’ suggests an exclusive ‘you’, as opposed to ‘those of us’. 21. Montgomery writes that ‘Applause is at face value an obvious and very public way for an audience to show their approval’ (1999): 21. 22. Moon adopts a similar strategy of implying that he is the Messiah but never actually stating it. 23. See Hubbard (1992): 157. ‘In short and in brief, psychosomatic ills can now be cured. All of them.’ 24. Halliday and Hasan remark that lexical cohesion ‘regularly leaps over a number of sentences to pick up an element that has not figured in the intervening text’ (1976): 16. 25. Though many understand this as a fundamental part of Darwin’s work. 26. See Wallis, 1976, p. 231. ‘Hubbard has invented several hundred neologisms, for example: “Randomity”, “itsa”, “opterm”, “midruds”, “expanded gita”, “disenturbulate” and “as-isness”. In his writings and those of his followers, verbs and adjectives are often employed as nouns (“a withhold”, “a static”) and nouns transformed into verbs (“squirrelling”, “short sessioning”). Prepositions are used in unfamiliar ways (“at cause”), and numerous contrac- tions and acronyms are employed (“MEST”, “D of P”, “Exec Sec”, “Qual”, “Org”). The net effect of this extensive reorganization of the English language is to render Scientological conversation and internal documenta- tion all but unintelligible to the uninitiated.’ 27. Further, in Dianetics we find that Hubbard disapproves of polysyllabic words; (1992): 3. 28. Dianetics tells us that ‘its end is always laughter’ (1992): 2.

4 The Jehovah’s Witnesses

1. At least the group which came to be known as such. For other information on the Jehovah’s Witnesses, see Bergman (1999), Crompton (1996), Cronn- Mills (2000), Holden (2002), Penton (1998), and Wilson (2002). 2. Though at the same time there has been some restriction of this especially with respect to minors. See Prince v. Masachussetts 321 US 158 (1944) and People (ex rel. Wallace) v. Labrenz 104 NE 2d 769 (II 1952). See also Ridley (1999). 3. See also Schmalz (1994); and Weedle (2000). 4. Specifically, ‘generation’ was redefined as ‘the peoples of earth who see the sign of Christ’s presence but fail to mend their ways’. The prophecy was that in 1914, the current generation would live to see Armageddon. 5. The Watchtower, 15 September 1910. 6. See Beckford (1975b) It is also interesting that Rutherford’s speaking voice is often commented on by followers. ‘His voice was an excellent one for public speaking, occasionally reaching a low-pitched fortissimo that deeply thrilled his audience’ (Rogerson, 1969: 53). 7. This is implicit in the reports about the terrible state of the world in Awake! and The Watchtower. 186 Notes

8. Personal conversation with Jehovah’s Witness representative at INFORM (London School of Economics) Winter seminar 1999. 9. Kindly used with permission of the Watch Tower and Bible Tract Society of Britain and Pennsylvania. The booklet was first published in 1997 by the Watch Tower Bible and Tract Society of Pennsylvania. 10. This periodical has a circulation of over 10 million; Botting and Botting (1984): 8. 11. By this I mean that is resembles Reader’s Digest both in layout and the kinds of subjects it deals with (with the exception of the religious references). 12. See, for example, Awake! 8 September 1998, p. 10. 13. See Kress and van Leeuwen (1996). Even tigers are portrayed as tame and friendly in Jehovah’s Witnesses’ publications. 14. Indeed, the 15th October 1998 edition of The Watchtower was dedicated to the question of Bible relevance to modern life. 15. See ‘Creationism’ in Jehovah’s Witnesses dictionary. 16. These types of footnotes are also included in The Watchtower. The questions included in footnotes in these other publications are incorporated into the text in ‘A Book For All People’. 17. This increased resistance is not necessarily significant, however. See Lovil and Padderud (1981). 18. ‘Did copyists’ mistakes over the centuries drastically change the text of the Bible? The evidence says no’, p. 7. 19. Of course the form can also be used for economy or to avoid raising issues which may, expressed explicitly, be harmful to the overall argument. 20. Rogerson (1969): 144. See also Grizutti (1978): 58. If Jehovah’s Witnesses’ women are raped, they are guilty of adultery and fornication. 21. All these tactics are examples of confirmation bias, that is, ignoring contra- dictory (or complicating) facts. 22. While it is not necessarily ‘doctrine’ for the Jehovah’s Witness, generally a group that ‘knows’ it (and only it) has the truth, will see many means as justified if the ends is conversion to that truth. 23. It is actually surprising that God is not promoted as Biblical author. Even in His absence, however, it is possible to see the Bible as being His agent or missive in the world. This perhaps explains in doctrinal terms the strategy of placing the Bible as an agent. 24. As though it is a freedom fighter or an epidemic. 25. We see the transition between the general and particular in advertising too. See Kitis (1997). 26. Though one of the indications listed for suicide risk is membership of ‘cults’. 27. Of course the Bible can be read to someone. 28. See www.eccs.umich.edu/~lnewton/glossary [accessed 15th June 1998].

5 The Family

1. For a history of the Children of God see Wallis (1979). For a more recent and qualitative approach, see Chancellor (2000) and for a quantitative account see Bainbridge (2002). Notes 187

2. For a more in-depth account of the movement’s history up until 1993, see Wangerin (1993). 3. Religioustolerance.org states that there is no belief in the Trinity. www. Religoustolerance.org [accessed 6th June 1998]. 4. Religioustolerance.org 5. Religioustolerance.org 6. When first formed, they were known as ‘The Parents’ Committee to Free Our Sons and Daughters from the Children of God Organization’. Enroth (1977): 190. 7. Wangerin notes that it is 10 per cent plus one; that is, 11 per cent. 8. Though Wallis uses ‘sects’ for these groups, the term that has been used in this book is ‘cult’. 9. Religioustolerance.org 10. Religioustolerance.org 11. Flirty fishing (or FF-ing) was a form of outreach used by the Children of God. It usually involved young women using their sexuality to ‘hook’ new members. The press called them ‘Hookers for Jesus’ while Berg called them ‘God’s Whores’. See Barrett (1996): 113. 12. Religioustolerance.org 13. Religioustolerance.org 14. Religioustolerance.org 15. I was lucky enough to see this literature briefly at the Catalyst collection in London. 16. Religioustolerance.org 17. See www.thefamily.org 18. Of course, as this was found on the internet on the movement’s homepage, authorship is known. See www.thefamily.org 19. This is not the case with published material which argues for a consideration of Christianity generally. Material disseminated by student Christian movements is often of this kind. It is often produced by a non-denominational organisation. 20. For example, ‘Sex Works’ at www.thefamily.org [accessed 3rd February 2004]. 21. Exit costs are the losses a member experiences when leaving a movement. This deprivation is usually non-material, but can include the loss of posses- sions held for the individual by the group. 22. Indeed, according to The Family, the Bible itself speaks. Further, it is the word of God. In paragraph 59 Berg writes, ‘God repeats it’. 23. However, ‘[u]nder the right circumstances Claim-Denial may associate with Problem-Solution patterns also’. Hoey (2001): 183. 24. This also appears to be a convention used widely in the movement. See Sims Bainbridge (2002). 25. See paragraph 32, ‘YOU WILL NOTICE THAT THE EVOLUTIONISTS HAVE CHOSEN SOME VERY LONG & DIFFICULT-TO-PRONOUNCE NAMES for their “missing links”, the foundation stones, or bones, on which their faith is built. Doing this sort of thing envelops it all with a shroud of MYSTERY & even puts a little SUPERSTITIOUS AWE into the minds of the average laymen. Like many other religious authorities, the high priests of the “sacred cow” of false-science have done this to give credence to their faith & to gain reverence for themselves!’ 188 Notes

26. ‘Scientific’ is never defined. It is, however, only used in relation to ‘true science’. See paragraph 6. If it is used about evolution, it is placed under question in quotation marks. See paragraph 40. 27. See paragraph 3. ‘THIS DOCTRINE OF DELUSION HAS BECOME THE GENERAL THEME OF MODERN SO-CALLED SCIENCE, which is therefore no longer TRUE science, but pure, imaginary, evolutionary BUNK!’ 28. See paragraphs 2 and 104. 29. Much like Milton in Paradise Lost. 30. One can read evolution as a kind of solution, a ‘solution’ to the ‘problem’ of evil. The solution is that the devil and his agents cause evil. This compels a belief in a divine power that can combat this evil. 31. It has already been noted that the Jehovah’s Witnesses distinguish useful from useless science. Naturally, for Mo evolution is useless science. See Botting and Botting (1984): 114. 32. See paragraphs 12, 13, 19, 22, 24, 28, 35, 39, 47, 51. 33. See paragraph 52, ‘Man today has devolved & degenerated – & that’s why you can see some people running around TODAY looking like missing links, because of degeneration & sin & devolution!’ 34. See paragraphs 67 and following: We have already seen this dual approach to the Bible in the Jehovah’s Witnesses ‘A Book for All People’. 35. For example, proving the fallibility of carbon dating because of Noah’s flood in paragraphs 77–83. This argument is circular in so far as it presupposes the veracity of the claim for Creationism (as it presupposes the truth of the Bible) when this is what is at stake. 36. It should also be noted that ‘churchy’ is negative in the movement as it refers to traditional organised religion. 37. See paragraph 105 for example, ‘STAND UP FOR THE TRUTH & FIGHT FOR YOUR FAITH’. 38. See also paragraph 21, ‘NO! NONE OF THE MANY THOUSANDS OF SCIENTIFIC EXPERIMENTS WITH MUTATIONS HAVE EVER PRODUCED A NEW “KIND” OR SPECIES OF ANIMAL OR PLANT – NEVER!’ 39. See generally Lakoff and Johnson (1980). 40. See paragraphs 16, 31, 55, 99 and 104.

6 Is ‘Cult’ Language Distinctive?

1. Notably the Heaven’s Gate movement. 2. See also Kitis (1997). 3. Political parties exploit heavily the us/them distinction with much sophisti- cation. See Jucker (1997). 4. Though Schank was concerned with AI and memory modelling, his work has been picked up by linguists in the Fillmore tradition. 5. I should add that this group is not singled out for any particular reason, apart from their extensive website. 6. For more on brainwashing, see Brown (1963). The APA (American Psychological Association) have also rejected the scientific credibility of brainwashing. Despite this, some maintain its veracity (notably, Margaret Singer). Notes 189

7. Weaver has argued that rhetoric, and indeed all language, is sermonic in so far as it attempts ‘to persuade an audience to accept or reject particular attitudes toward the world, particular “values’’ ’ (1970): 207–8. 8. We see this in television advertisements for Dr Pepper. The current catch- phrase is ‘what’s the worst that could happen?’ 9. For example, on a recent search of news articles on ‘cults’, the only time ‘cult’ is used is to report alleged crimes of leaders and movements. 10. This has been interpreted by some as an attempt to manipulate behaviour in the hope that belief will follow. The practice often figures in accounts of brainwashing. 11. This is asserted in most anti-cult literature. 12. Presumably these members are not mentioned because they tend not to write damning accounts of the groups they leave. See Hall et al. (2000). 13. See Info-cult www.ex-cult.org/General/identiyfing-a-cult [accessed 27th July 1998]. 14. I have had conversations with people in criticised groups who seem well informed and aware of the nature of commitment.

7 ‘Cults’: What They Are

1. Non-religious alleged cults include Lifeforce and est. 2. These negative connotations are for the most part taken as denotations. 3. For example, Tabor and Gallagher write, ‘The anti-cult viewpoint completely pervades the relatively democratic medium of the televised talk show’ (1995: 123). 4. Deprogramming is a form of rescuing involving psychological methods, sleep deprivation and forceful detainment. 5. See also p. 157. ‘Whatever their reasons for leaving, members who departed voluntarily prepared for this task in deliberating over their choice; they felt that the decision was essentially their own. In contrast to those abducted and forced out of the group, they thought through their own rationales for leaving and somehow reconciled them with a remaining affection for the group.’ 6. The case of Falun Gong is an excellent example of this. Because the group is not always in agreement with the Chinese government, they have been denounced as an evil cult (see for example, the five booklet set ‘Falun Gong is a Cult’ issued by the Chinese government). In the West, they are not considered to be an ‘evil cult’. 7. See Barker (1984: 181). ‘It has long been recognized that the existence of an “affective bond” can play a crucial – some have claimed a necessary – role in the process of recruitment. Lofland and Stark, in their analysis of conversion into the Unification Church in the early 1960s, wrote: If persons … are to be further drawn down the road to full conversion, an affective bond must develop, if one does not already exist, between the potential recruit and one or more of the … members. The development or presence of some positive emotional, interpersonal response seems necessary to bridge the gap between first exposure of the [Unification] message and accepting its truth. … Final conversion was coming to accept the opinion of one’s friends.’ 190 Notes

8. In the case of the Jehovah’s Witnesses, for example, affiliation seems to have more to do with a rational/intellectual conversion. 9. See for example Enroth (1977): 12. ‘Invariably the victims of so-called new-age “cults” are young … They are vulnerable – a trait with tragic implications.’

8 Cults, Cults Everywhere?

1. See Tourish and Pinnington (2002); and Bhattacharya and Mehta (2000). 2. Kress and van Leeuwen remark that high colour saturation of images gives them a less naturalistic modality (1996: 165). 3. Indeed, McKinsey conduct presentations on University campuses, which by all accounts are incredibly slick. They include videos and presentations from current employees and new recruits. (Conversation with University careers advisor, University of Glasgow, 2000.) 4. Personal experience of personality test. See also www.scientology.org/oca. html. This site tells us that ‘Your Personality Determines Your Future’. The personality test can diagnose employment, marital, health, stress and achieve- ment problems. 5. Note that Accenture was formerly known as Andersons. At the same time, there is a general feeling among graduates that McKinsey is different. This has two potential reasons. The first is that McKinsey are not particular about the degree which has been read. The second reason is the illustrious careers that recruits have led, often after McKinsey. Much of this information, however, is disseminated along friendship and associative networks. It is, then, anecdotal. 6. Famous alumni include Tony Blair, William Hague, Tom Peters and Kenichi Ohmae.

Conclusion: McKinsey as Cult?

1. Lexis-Nexis marketplace at http://web.lexis.com/xchange/careercentre. VRCompanies [accessed 29th November 2000]. 2. See Lexis-Nexis marketplace. 3. Wet Feet Career Advice, www.wetfeet.com/asp/industryprofiles_lovehate. asp? industrypkϭ12 [accessed 29th November 2000]. 4. Wet Feet Career Advice. 5. Lexis-Nexis marketplace. 6. Though I personally find such ideologies incredibly difficult. Bibliography

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abductive inference, 32 L. Ron Hubbard, 44–5, 49–53 activity types, Levinson, 153–4 see also textual self advertising Awake!, Jehovah’s Witnesses, 77, all language as, 134 79, 100 vs recruiting, 131 vs witnessing, 78 Berg, David, 105 ff Aetherius Society, 13 Bible study affective bond, 163, 189 n7, Jehovah’s Witnesses, 82 see also love bombing Bible agency agency of, 98–9 in the Family text, 126 Jehovah’s Witnesses interpretation in the Scientology text, 66–7 of, 82, 93–4, 94–6 of Bible for Jehovah’s Witnesses, as science, 93–4 98–9 Big Lie – Exposed, The, 109 ff anecdotes, 141–4 Book for All People, A, Jehovah’s representative, 51 Witnesses, 75 ff Jehovah’s Witnesses’ use of, 81, brainwashing, 1, 4, 5, 135, 136, 139, 85–6 159, 188 n6 anti-cult, 129–30, 135–6, 140–1, bridging texts (as recruiting texts), 11 144–7, 152–3, 154, 156 Buddhism legislation, 5–6 and Scientology, 64 suppressing information, 145 bystanders, 48–9 Anti-Terrorism Crime and Security Act (2001) UK, 7 capital, cultural and social, 139 arguing from alternative, Jehovah’s Catholic Church, 6, 180 Witnesses, 80, 87–8 certainty argument theory, 28, 31–2 and Scientology, 61, 67 Aristotle, Art of Rhetoric, 14 ff, 17–18 character arrangement argument from, 92–3 in Jehovah’s Witnesses’ text, see also ethos 79–83 Children of God, see The Family in Scientology text, 49–55 Christian Science, 49 in The Family text, 112–14 Church of Dianetics and Scientology, Theory of, 15–18, 31–3 see Scientology Attack, Jon, 152 claim/response structure audience in The Family text, 112–14 and memory, 19 ‘Clear’ (Scientology), 54, 55, 58, 70 performing for, 46 cohesion, 27–8, 80 Aum Supreme Truth, 8 in Scientology text, 53 authority commitment, 109–10, 161–2 arrogation of, 41–3, 60, 164 commonplaces (topoi), 29–31 autobiography/biography, 49–50, 51 in Jehovah’s Witnesses’ text, 90–1

205 206 Index counter cult movement, 157 Falun Gong, 160, 189 n6 Creationism, 105, 112–14, 120–2, 123 family resemblances, cult, 162 Critical Discourse Analysis, 34 ff Family, The, 105 ff cult arrangement, 112–14 definition, 155 ff background, 105 media coverage of, 157 delivery, 110–12 organisation, 42, 157 flirty fishing, 108 persecution of, 5 invention, 114–22 as security threat, 6–7 memory, 109–10 stereotypes of, 1–2, 156–8 pathos and emotion, 111 transition to sect, 41–2 style, 122–8 world accommodating, 12–13 sex, 106, 107, 108 world affirming, 12 us/them, 117, 126 world rejecting, 13–14 use of pronouns, 127 witnessing/litnessing, 107 delivery world rejecting movement, 13–14, theory of, 22–5 110–11 in Jehovah’s Witnesses’ text, see also, Love Charter 77–9 flirty fishing, 107–8 in Scientology text, 47–9 flouting, of Gricean Maxims, 152–3 in The Family text, 110–12 footnotes deprogramming, 189 n4 Jehovah’s Witnesses’ use of, 83 deviance, 157–8, 178 fresh talk, 48 dialectic (c.f. rhetoric), 17 Freud diminutives, 123 and Scientology, 58–9, 61 disclaimers, 84–5 discourse community, 23–4, 129 genre, 28, 139, 153–4 vs discourse context, 129–30 reliance on established forms, 79, marginal, 20 137–40, 150–2 ‘discourse context’, 3, 24, 129–30 Grice, H.P., see flouting and relevance emotion, see pathos Halliday, M.A.K. and R. Hassan, enthymeme, 29, 31, 88 27–8 Jehovah’s Witnesses use of, 90 Hoey, Michael, 28, see claim/response episodes, 51–3, 140–1 human rights, 6, 9 Jehovah’s Witnesses’ use of, 79–80 humour McKinsey’s use of, 171 L. Ron Hubbard’s use of, 56, 70 epistemological pluralism, 16 ethics, 39 ideational function of language, 23 Ethos, 14, 15, 31, 33, 55, 92 identity, 165–7 Scientology, 46–7 rehearsing, 143 evolution ideology, 163–4, 177, 179 as false religion, 115–20, 124 and critical discourse analysis, 36–7 see also Creationism Terrorism Act (2000) UK, 7–8 exclamation marks, 111 illustration vs example, 86–7, 174 exit costs, 187 n21 implied reader, 85, 134, 144, 173 ex-members, 159 in Jehovah’s Witnesses’ text, 102–3 intention faith critique of, 18, 20, 21–2 and Jehovah’s Witnesses, 96–7, 104 interpersonal function of language, 23 Index 207 invention as mnemonic, 19 in Jehovah’s Witnesses text, in Jehovah’s Witnesses text, 76–7 83–97 in Scientology text, 44–7 in Scientology text, 55–65 in The Family text, 109–10 in The Family text, 114–22 theory of, 19–22 theory of, 28–31 mental manipulation, 5, 6, see brainwashing Jehovah’s Witnesses, 72 ff Mo letters, 108, 110, 112 anecdotes, 85 modality arguing from alternative, 80, 87–8 in Jehovah’s Witnesses’ text, 98, 99 arrangement, 79–83 in McKinsey text, 174–5 background, 72–5 in Scientology text, 66–7 Bible study, 82 moral panic, 8, 156 as cult, 10–11 delivery, 77–9 narrative theory, 26–8 enthymeme, use of, 90 definition (Toolan), 26 episodic text, 79–80 natural vs supernatural, 146 footnotes, use of, 83 new religious movement (NRM), 75, interpretation of Bible, 82, 93–4, 94–6 158, 159, 161 invention, 83–97 layout, 79 orality, 47–9 logos, 84, 88 conventions in written text, 111 memory, 76–7 pathos, 84 pathos, 32–3 persecution of, 91–2 in Jehovah’s Witnesses’ text, 84 style, 97–104 in The Family text, 15, 111, 114–16 us/them, 91–2 perlocutionary effect, 19–22, 136 witnessing activity, 77 perlocutionary object/perlocutionary as world accommodating sequel, 19, 21 movement, 12–13 persecution, of Jehovah’s Witnesses, 91–2 language contact, 139, 150–1 ‘persuasion to’ vs ‘persuasion that’, language game, 154 19, 131, 136–7 lifestory persuasion, and commitment, as genre, 53 109–10 see also autobiography; textual self Plato, Phaedrus, 17 Lifton, R.J., 146 probable vs true, 99 litnessing, 107 pronouns logic vs faith, 96 in Scientology text, 65–6 logos, 15, 31 in The Family text, 127 in Jehovah’s Witnesses’ text, 84, 88 of solidarity, 148, 175 love bombing, 14, 111 psychology Love Charter, The, 14, 108 and Scientology, 59–70 psychometric testing, 170–1 marginal discourse community, 20 marginal movement, 79–81 questions, as structuring Jehovah’s McKinsey Corporation, 169 ff Witnesses text, 82 witnessing texts, 171 memory reader position, see implied reader and audience, 19 reader response theory, 19–20 208 Index reader style complicity of, in text construction, Family, 122–8 26, 89, 153 Jehovah’s Witnesses, 97–104 recruiting scripts, 132–5 Scientology, 65–71 recruitment vs advertising, 131 theory of, 34–40 recruitment, corporate, 169 ff systemite, 110 relevance, Grice’s maxim of, 141 rhetoric, 16 ff Terrorism Act (2000) UK, 7–9 and certainty, 16–17 text, construction, 26 negative views, 17 textual self, 172 rhetorical canons, 18 ff L. Ron Hubbard, 49–51, 66–7 see also memory, delivery, Topoi, see commonplaces invention, arrangement truth, 37–8, 160, 162 and style vs probability for Jehovah’s risk, 132–3, 150, 170 Witnesses, 99–100 science Unification Church, 48, 49, vs Bible, 93–4 139, 146 rhetoric of, 30 unique revelation, 133 and Scientology, 12, 61–3 us/them scripts, 145, 148, 164–5 true vs false, 61, 123 in Jehovah’s Witnesses’ text, in The Family, 116 ff 91–2 scientistic rhetoric, 12, 125 in McKinsey text, 177 Scientology, 44 ff in Scientology text, 60–1 agency in, 66–7 in The Family text, 117, 126–8 arrangement, 49–55 audio texts, 47–8 visual grammar, 23, 170 background, 41–3 vocabulary, Scientology, 69 and certainty, 61, 67 delivery, 47–9 Wallis, Roy, 10, 11–14 invention, 55–64 Watchtower, The, Jehovah’s Witnesses, memory, 44–7 77, 79 modality, 66–7 Widdowson, Henry, 38, 39 personality test, 172, 190 n4 witnessing use of pronouns, 65–6 as advertising, 78 and psychology, 59–70 cf. curriculum vitae, 172 and science, 61–3 Jehovah’s Witnesses, 74, 77, 78 style, 65–71 texts, 141–4 time, 67–9 texts, of ex-members, 139–40, us/them, 60–1 142–3 vocabulary, 69 texts, McKinsey, 171 as world affirming movement, 12 The Family, 107 sect, 5, 157, 159–60 world accommodating movement, speech act theory, 20–1 12–13, see Jehovah’s Witnesses Story of Dianetics and Scientology, world affirming movement, 12, The, 43 ff see Scientology strategy of aspiration, 138–9 world rejecting movement, 13–14, srategy of condescension see The Family (Bourdieu), 138 world view, 109, 131 ff, 179