Of Babies and Bath Water: Navigating the Controversies of Repressed and Recovered Memory


Recently I ran a conference about abuse within the church. In these kinds of venues (this blog and conferences) I am asked about a couple of related problems—the problem of false memories of abuse and the reliability of recovered memories of abuse.

While I intend to address these matters here (and in future blogs), I want to reiterate something that I think gets lost in most conversations about recovered and/or false memories.

Sexual abuse is real. The vast majority of adult reporters of abuse during childhood never forgot the details.

Why say this first? Discussions of rare and extreme cases (i.e., repressed memories, recovered memories, and false memories) tends to create undue suspicion for all adults who choose to reveal their child abuse later in life. It is my experiences that conversations about false memories or recovered memories lead many to assume that a report of extensive or horrific abuse is probably false. So, let us remember that as we take up the matter of fully repressed memories of abuse, we are talking about a very small percentage of people.

But, the issue of repressed and/or recovered memories and the construction of false memories is indeed worthy of a careful review given the strong feelings on both sides of the recovered memory debate. In order to be as careful as possible, I want to consider a few topics that may help us understand the issue. First, I will explore foundational topics (memory, forgetting, repression, and dissociation). Then,  I’ll explore the how trauma is known to create confusion, self-doubt, and “motivated” forgetting. Finally, we’ll take up the practice of counseling victims of sexual abuse and the particular matter of dealing with memory retrieval in counseling. Strap in!

Just in case you NEED to know my opinion at the outset…

I find Partlett and Nurcombe’s 1998 summary of an APA report on the topic to be fairly comprehensive,

The plain point here is the consensus set forth by the Working Group:
1. Controversies regarding adult recollections should not be allowed to obscure the fact that child sexual abuse is a complex and pervasive problem in America that has historically gone unacknowledged.
2. Most people who were sexually abused as children remember all or part of what happened to them.
3. It is possible for memories of abuse that have been forgotten for a long time to be remembered.
4. It is also possible to construct convincing pseudomemories for events that never occurred.
5. There are gaps in our knowledge about the processes that lead to accurate and inaccurate recollections of childhood abuse.[1]

I would add one more point: most people (myself included) in this debate are motivated by strong feelings as well as “facts.” These feelings may be the result of experiences with those who appear to be abused or appear to be falsely accused.

Issue one: Memory and Memory Retrieval

Let me start by stating the obvious: this isn’t a neuropsychology primer on memory and I am not an expert in memory. However, there are a few things on which I think we can agree:

  1. memory is a whole brain biochemical process. While structures like the hippocampus are clearly involved in memory storage, no one structure handles all aspects of memory storage or recall.
  2. memory is multi-faceted. Researchers differentiate between recognition and recall memory, explicit and implicit memory, short-term, long-term, and working memories…and much more.
  3. memory-making is a process.  The formation of memory requires attention, perception, encoding, storage, and retrieval. Thomas Insel calls it a 5 act play. A person moves from perception to long-term encoding to retrieval and finally, expression of memory.
  4. relational and affective context influences memory formation and memory retrieval
  5. the act of recall may change memory,

The concept is simple: memories are not fixed; they are periodically retrieved, and modified each time they are retrieved. This process of strengthening a memory by retrieval is called reconsolidation. One profound implication of this concept is that what you recall is not only a reflection of what you first learned, but also a product of each time you have recalled the original information.

How does this relate to our issue of recall of abuse?

  • memories are both fragile and yet not so. You recall what the house you grew up in looks like, even if you haven’t seen it in 30 years. And yet, your recall may or may not be particularly accurate. You may remember a large house even when it is much smaller to your adult eyes.
  • repetitive recall along with high levels of emotion may solidify memory. Most of us know exactly where we were on the morning of September 11, 2001.  You remember this because you talked about it, played it over in your mind, and because of the powerful biochemical process kicked off when you heard of the first plane crashing into the twin towers.
  • Most child sexual abuse has little corroborating evidence, especially when revealed decades later. This leaves victims by themselves to sort through the narratives they and others tell about their history.  The result? Ample opportunities for both denials of actual abuse as well as false memory.

Return with me to my first point. Most child sexual abuse is never fully forgotten. Some memories may be lost, others distorted, still others intentionally forgotten. Memory, as we have seen here is not a structure but a narrative.[2] In most cases, the story being told has much merit, even if some important details are perceived rightly. Thus memory retrieval during therapy (something that WILL happen whether therapist or client wants it) plays a powerful role in the re-storying work of therapy.

In my next post on this topic, I will make some comments about forgetting, motivated forgetting, dissociation, and repression.


[1] Partlett, DF & Nurcombe, B (1998). Recovered memories of child sexual abuse and liability: Society, science, and the law in comparative study. Psychology, Public Policy, and Law, 4, p. 1273

[2] “Rememberings—whether valid or invalid—are communicated by means of narratives.” Sarbin, TR (1998). The social construction of truth. Journal of Theoretical and Philosophical Psychology, 18, p. 145.

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5 Top Abuse Prevention Actions for Churches


Over at Biblical’s faculty blog I have a new post discussing top abuse prevention and response strategies. These are the most common strategies found in my students’ papers. There are certainly many more strategies and more detail to be had for each item, but for any church looking to review its preparation for an allegation, these five make a great place to start.

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The Cost of Reconciliation: Adding Insult to Injury


It is time to get back into the swing of writing again. Regular readers will note I have take a vacation from blogging. During my time off I have enjoyed reading about Powell’s trip down the Colorado River, a couple of books about the DRC, and a counseling book which I plan to review this fall.

But, before I start my own writing, I want to draw your attention to this short post on reconciliation. I have just one added note to this post. The choice of becoming vulnerable must always be made by the victim. Any forced reconciliation continues the abuse and is false through and through.

The Cost of Reconciliation: Adding Insult to Injury.

What do you think?

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Escape to Timbuktu


Cover of "To Timbuktu: A Journey Down the...

Cover of To Timbuktu: A Journey Down the Niger

I’m a sucker for adventure travel writing. I love all kinds of books. I’ll dabble in a little theology, philosophy, politics, history, and of course a healthy dose of psychological literature. But, when I am full up hearing about the problem of child sexual abuse by Christian leaders, I’ll escape in adventure travel. Right now I am working on To Timbuktu: A Journey Down the Niger by Mark Jenkins. He tells the story of his trip to the source of the Niger in Guinea and then as they kayak down the Niger towards Timbuktu. Interspersed in each chapter are tidbits from early explorers who attempted to locate the source of the Niger. I haven’t a clue how it turns out since I am just to the part where they finally start kayaking.

While there are a few course words in the book, I find Mark’s writing style such that I am right there with him.

Places with no roads and no wires are bigger than other places. Distance hasn’t been distorted. People claim that world is getting smaller, as if ti were some green and blue balloon leaking air. Africans don’t buy this. To most Africans the world is enormous. Why? Because they walk. They have no choice; they are poor. If you must use your own legs–your own blood, bone, and sinew–to travel from one place to another, a mile is a mile…

Places with no roads and no wires are also more mortal than other places. They are so because you cannot escape. Can’t fly away or drive away or phone for help. If you want to leave, you must walk. If you cannot walk, you must have the help of those around you–if they will help you. Thus, kindnesses are not overlooked, mistakes not forgotten, cowardice not forgiven. In such a place, or on an expedition into such a place, what goes around comes around. (p. 56-7)

Or, describing some expats,

Like all expats in Africa, the Olafsons don’t quite live in Africa. They live inside a walled compound with guards and guard dogs and gardeners, servants and chauffeurs, flush toilets and air conditioning. …. Most expats, when they go back to their own country…find it too tame and talk ceaselessly of the drama and wildness of their life in Africa. But then back in Africa they take every precaution to make their lives just as they would be if they lived at home–except for the servants and the cases of expensive liquor …

He goes on to claim that many journalists do the same. I wonder about travel writers too. But then, I don’t care much because it is a good story.

Why do I like these kinds of books? I am amazed at the risks people are willing to take, their perseverance in the face of hardship (when I would have quit a long time ago) and the descriptions of places I might like to see but for the severe difficulty getting there. In this book, I get a front row view of a tiny village and how it operates (at least when white people are in the mix).

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Critical Incident Stress Debriefing: Does it work?


As someone who wants to advance faith-based global trauma recovery efforts, I am always on the prowl for effective interventions that could be sustainably used by local caregivers. However, it is always important to ask whether a popular or up-and-coming intervention has been fully vetted. Sadly, “does it work?” and “does it work here?” are often not fully answered before an intervention is promoted as the next best thing.

One of the most popular forms of immediate trauma intervention is called “Critical Incident Stress Debriefing,” a one time group intervention designed to forestall long-term trauma due to stressors. When you think of CISD, think of interventions with police or fire fighters or military after a traumatic experience.

But, does it work? This post here provides a helpful summary of the critique, even though it was published 2 years ago. As I read this I remembered an American Psychologist article on the same topic–but for the life of me I can’t find it. My recollection of this fantasy article is that these interventions seem to be helpful for about 50% of those who participate but that at this point it is not possible to tell which 50% will find it helpful. And further, a portion of the other 50% are actually harmed by it.

 

 

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Job opportunity in trauma healing


American Bible Society

American Bible Society (Photo credit: Wikipedia)

The American Bible Society has posted a job in the She’s My Sister and Trauma Healing Institute project. It is probably entry-level but will involve travel and close work with trauma healing projects around the world. The right person will need to be able to run projects, be organized and, of course, have a deep love for Jesus! Attached here is the job description. I know and highly respect Bagudekia and Harriet, the people leading this position.

 

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Slides for Abuse in the Church available here


For those of you who attended or are interested, all PowerPoint slides for our recent Abuse in the Church: Biblical, Legal, & Counseling Perspectives are now available. In the future, we will also make available the audios and video…but that will take a bit of time since we are doing the editing in-house.

The slides from my talk can be found separately on this site. Click the “Articles, Slides…” link at the top of the page and then scroll to the bottom for one file containing all 4 slide sets. Boz Tchividjian’s are made available here (PLEASE NOTE: DO NOT alter or disseminate these slides without Boz’ permission–contact www.netgrace.org):

Plenary One: Offenders in the Church BT

Plenary Two: Minimizing the Opportunities BT

Breakout: When Faith Hurts BT

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What is therapeutic presence?


If you go to a counselor, you’d probably prefer that person to be awake versus asleep, to pay attention to you versus check their smart phone, to respond to what you are talking about versus make non sequitur responses. As I’ve noted here before, it is probably better to have a counselor who cares about you than one who has a big bag of techniques–though most of us would prefer our counselors to care AND be competent.

Therapeutic presence is a way of talking about the act of being with our clients in such a way as to build safe, trust-filled relationships where clients can grow and change. I think most people can easily identify failures of therapeutic presence. Try these on for fun:

CLIENT: I’m just so depressed.

THERAPIST: You think you are depressed? Let me tell you about depression. I have a client who just lost job, family, church, home. Now, that is something to be depressed about. You just had a bad day, that’s all.

Or,

CLIENT: I don’t understand why God would take away this job from me.

THERAPIST: Well, theologically speaking, God does things for all sorts of reasons. He sometimes does this to cause us to trust him more, to reveal some sin, to give him glory.

Notice how both responses fail miserably to be either therapeutic or present with the person in the moment of counseling. Not hard to miss, right? So here’s a question: Why do so many of us counselors, even seasoned ones at that, fail the “presence” test?

My answer? When we fail to be present in helpful ways, it reveals a lack of preparation and a lack of attention to purpose.

Shari Geller and Leslie Greenberg (in Therapeutic Presence: A Mindful Approach to Effective Therapy. APA, 2012) define the building blocks of therapeutic presence as

    • how therapists prepare for being present (in personal life and in session)
    • the process (or therapist activities) of being present (aka purposing to be present)
    • the experience of being present

Sound like mumbo-jumbo? Here’s another way of putting it. What does a counselor need to do to be ready to be in tune with their clients? What do they do to stay in tune when with clients, and are they aware of when they are failing to be in tune? (If I am unaware, then I am likely to get out of tune.)

Here are some things counselors ought to be asking themselves:

  • Do I have adequate space to move from my private life to being present with my clients? Do I have enough space between clients? The answer is not always an amount of time, but what we do during the space between.
  • As I prepare for sessions, what am I meditating and praying about? For example, if I pray for clients to be free from something that has them bound up, I could accidentally encourage myself to push for change or to talk about a subject that the client is not able or ready to talk about. I’m all for praying for healing. I just think we have other prayers to pray as well. “Lord, help me to be with the client today and not focused on my own personal goals for them.”
  • Am I staying present with their mood, their cognitions, their silences in such a way that it is as easy to talk about what is happening in the session as it is to talk about what happened in the past or might happen in the future?
  • When I sense a disconnect, am I quick to invite dialogue and learn (vs. avoid or defend/explain away)?

Therapeutic presence isn’t everything. I could be present with someone and no healing might take place. But without therapeutic presence, I will only be a barrier to whatever growth is taking place. When I do it well, I imagine that I might see just a tiny glimpse of how Jesus was with the woman caught in adultery, the Samaritan woman, or with Peter after he had abandoned Jesus.

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Reflections of the Conference at biblical.edu


I’ve posted over at www.biblical.edu some reflections and encouraging thoughts (at least to me) from our recent conference/course on the issue of abuse in the church. Direct link is here: http://www.biblical.edu/index.php/faculty-blog/96-regular-content/561-stopping-abuse-is-like-encouraging-reflections-from-the-weekend-conference.

Let me take my supposition in that post just a bit further. If our conference protected 500 children from being sexually victimized (just 10 (or 10% of the churches represented) were able to have robust child abuse prevention programs and thus could deny a predator access to their 50 plus victims) then such a conference might in fact save millions of dollars in therapy (assuming 20k in therapy over a lifetime).

Okay, I know, my numbers assume a predator in every one of these churches, that all victims were in the church and that every victim would get therapy. Not likely. But just sayin’…that just one safe church can have an outrageously positive impact on an individual and community in regards to unity, flourishing, and finances!

Yes, the sins of “fathers” travel down generations. So too, the righteous acts of fathers and mothers will bless future generations in some very tangible ways.

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Abuse in the Church Conference Slides and a Quote


A great start to our conference last night. Boz Tchividjian gave us some good things to think about in how predators in the church operate. He named 5 particular exploitations that are common

Exploitations of “religious cover” (aka religious activity); of faith issues (using distorted faith matters to abuse); of power (using authority, “God told me that…”); of trust (christian communities tend to be trusting); of need (churches work only through volunteers, thus the need).

Here’s the quote:

Everyone believes in child protection. But when the status of the alleged offender is high and the status of the victim is low, that is when people start looking for exceptions to their protection policies.

I have placed the slides of my 4 talks (last night’s and 3 from today) in my articles and slides page (scroll to the bottom, in right column). Boz Tchividjian will make his available here as well after the conference.

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