Inkjet Printer Cartridges Camp Hill Pa Harrisburg Pa Carlisle Pa Mechanicsburg Pa NDITC

The New Deal Ink and Toner Company clients and North American Neighborhood Dealerships enjoy the constant improvements and innovations that our group creates and distributes to the network.

2011-10-23T17:42:00.000-07:00

The New Deal Ink and Toner Company clients and North American Neighborhood Dealerships enjoy the constant improvements and innovations that our group creates and distributes to the network.

When interviewed recently, the founder of New Deal Ink and Toner Company and creator of the North American Neighborhood Dealership network were asked about the great success within the inkjet and toner printer cartridge business, without machines, without lawyers and without expensive store fronts or franchising fees.

“Our company NDITC has created more innovations, changes, and improvements in the inkjet and toner printer cartridge business in the last couple of years than the whole O.E.M. industry in the last decade.”

“Our company NDITC can source a brand new factory direct inkjet printer cartridge for one dollar.” “This same cartridge sells for $25.00 at Staples, Office Max and Office Depot.” “Our purpose in life is to create a national chain store operation, self-supporting and privately owned to create value for the inkjet and toner cartridge buyer and wealth for the NDITC NAND dealership owner.”

“We’re (NDITC) are reporting record numbers for further information from around the United States which clearly indicates that our North American Neighborhood Dealerships are working and creating profits for their owners. This keen interest has been growing for a couple of years now in connection with our new and improved inkjet and toner printer cartridge small business plans, systems, designs, workbooks, guides and directories.”

“Our New Deal Ink and Toner Company Plan 1302 is offered free to registered people around the country. It’s always been free of any charges and it gives people with no experience a chance to explore with their own real-life, micro inkjet and toner printer cartridge business, without any fees or charges. The NDITC Plan 1302 is a rehearsal plan so our newest clients can investigate the money making opportunity without any money and you don’t even need a credit card.

“Everybody wants to find out the secrets about our useful products and processes and you should know that they’re reserved for registered clients under our contract terms.”

“Free registration shows no signs of slackening despite this recession we’re in today. We’re helping people get back to work, own their own business and creating their own success stories. We promised to give away 43,000 free plans 1302 to help people get back on their feet. We’re zip code driven so we hold home based zip codes for 15 days for free while people decide if the business is right for them and their families.”

“Business stagnation is killing off the small town inkjet and toner refilling businesses but most striking on our side of the business we’re booming.”

“Thousands of honest men and women, operating their own small inkjet and toner printer cartridge business, under their own business name, keeping the profits, unnoticed by the big boys, providing useful products and services is lifting our NDITC NAND dealerships toward prosperity every day.”

The 7 SECRETS of Inkjet toner printer cartridge refilling business NDITC Books Workbooks Catalogs Home Based

2011-08-23T04:49:00.000-07:00

If you are wondering about opening your own inkjet and toner printer cartridge refill business you’re in the right place.

You can earn good wages owning your very own inkjet and toner printer cartridge refill or refilling business with little or no money.

There’s a brand new gold rush within the inkjet and toner printer cartridge business and it was created by my company; New Deal Ink and Toner Company based in Mechanicsburg Pennsylvania.

Hello my name is Gregory Bodenhamer and I’m the founder and owner of NDITC New Deal Ink and Toner Company. Yes, there’s a new gold rush and you can participate without spending one little dime.

With my assurances you start your own inkjet and toner printer cartridge business without ever spending any of your money.

The ever-present and profitable inkjet and toner printer cartridge continues to be one of the best small business success stories if you know exactly what you’re doing.

You’ll be glad to know NDITC does not sell inkjet refill refilling machines. NDITC does not lease toner recharging machines and we sure don’t sell franchise offers to innocent buyers.

Just like the Gold Rush you learned about in school striking your first gold nugget is the most exciting event in your life.

That’s why my company New Deal Ink and Toner Company will simply give you a complete business plan, including factory vendors and instructions for absolutely free, without any charges.

Hundreds of men and women contact the New Deal Ink and Toner Company every week and we’re truly grateful. Over the last five years thousands of people have used our NDITC Exclusive Services to start their own inkjet and toner printer cartridge business.

You can create your own occupation and never look for a job again. You can create your own fair wages job and never again worry about income and family security.

All you have to do is be willing to shake the gold pan and pick up the gold nuggets that we’ll help you find in your zip code area.

Yes, we really do this for free.

When I left my Fortune 100 Specialist career my goal was to start, open and sustain the largest inkjet and toner printer cartridge business in America.

The big inkjet printer makers are also the big inkjet printer cartridge makers and their panning their stream of gold from every other home in America by the tens of billions of dollars every year.

There are millions of dollars of inkjet and toner golden nuggets called printer cartridges that will truly create wealth and prosperity.

New Deal Ink and Toner Company will allow you to start your own business, under your name without any strings attached.

I promise to present you all the facts you need to earn a living wage from the inkjet and toner printer cartridge business, without machines and you never need a lawyer.

Imagine the chance this is for you and your friends, family and local business owners.

There is a mountain of money within your zip code and its easily calculated. We’re (NDITC) going to give you the plan and instructions so you can start your own local gold mine.

Once you try our NDITC free program and draw your own conclusions and start making money you can upgrade your business by purchasing one of our many paid programs.

Just like a real gold nugget they are often times found on the bed of streams. This money stream has already been created by the major and international Inkjet Printer and Toner Printer makers known as Original Equipment Manufacturers, or simply O.E.M.’s.

These O.E.M.’s are HP Hewlett Packard, Canon, Epson, Lexmark, Dell, Brother and a couple of dozen more multi-billion dollar companies.

My own company has formulated and put together original business plans for small business owners. I can clearly say that the big O.E.M. syndicates are worried about NDITC from the Western states all the way to the East coast.

The supply chain retail partners like Office Depot, Staples, Office Max, Wal-Mart, Best-Buy and many others are starting to take notice. At this point in time it’s fair to say NDITC New Deal Ink and Toner Company is the fastest growing inkjet and toner printer cartridge business in America today.

How in the world did NDITC and our customers hit pay dirt so quickly without all the hassles? The secret is good honest people and proving to them that our NDITC systems and plans work and never asking for money.

We understand that many people want their own small business but their afraid to risk the money or take the chance. NDITC has removed all the risk and all the fear because we start you for free and we’ll never ask you for a credit card number.

Your location, your home-town, your individual zip code number has a stream of golden nuggets. If you’re interested we’ll (NDITC) teach you how to pick up these nuggets of gold and create your own cash stream.

New Deal Ink and Toner Company has created a national and now an international syndicate or association of small business owners, people just like you.

You become part of our NDITC organization or group without any money involved. You don’t have to worry about complicated contracts or elaborate plans because we’ve made everything simple, easy and also a lot of fun.

Your zip code area has a population. You live inside some zip code area with lots of other people. Every cove, village, town and city has been given a zip code designation by the federal government.

Your particular and distinct zip code area also has a value. This zip code values are calculated by government, community organizations, major corporations, small business owners and yes, even the post office.

We want you to visit today the government site of http://www.census.gov/ which provides you with very specific information about your community, population, median ages, and numbers of housing units, labor force and all the things you need to know to open your own business.

Simply type in your home zip code area and you’re going to see the stream of gold waiting on you.

Our own zip code in Mechanicsburg Pennsylvania indicates a total population of 59,235 people. My company NDITC is based in this small town just outside the capital of Harrisburg Pennsylvania.

You’ll also find the number of housing units in your home zip code area. Mechanicsburg Pa has 17,290 owner occupied housing units (homes) and we also have 5,270 renter occupied house units (apartments-condos) which means my area has a total of 22,560 housing units.

This is the number you’re looking for as it sparkles with wealth within the inkjet and toner printer cartridge business.

On national average, every other home in any zip code in America spends $250.00 each year for inkjet and toner printer cartridges.

Now let’s look at how much gold is available in my little town.

We have 22,560 housing units divided by two equals 11,280 homes that spend $250.00 each year.

These numbers demonstrate that Mechanicsburg Pa spends on national average $2,820,000.00 every year on inkjet and toner printer cartridges.

This little town spends almost three million dollars every year on inkjet and toner printer cartridges but, it’s even better than this number indicates. Remember we just looked at the gold stream of housing units. We haven’t looked at the small business owners operating in the same area.

We also know that over 3,000 small business owners operate within the area and they spend on national average $750.00 per year on inkjet and toner printer cartridges. That’s another $2,250,000.00 in sales with a total of over five million dollars in my general area.

We want you to become the single source for inkjet and toner printer cartridges in your area.

If you think of Hp Hewlett Packard, Canon, Epson, Lexmark, Dell, Brother, Xerox, Sharp, Panasonic and Staples, Office Max, Office Depot, Wal-Mart etc as gigantic gold nugget dredging outfits you’re starting to get the idea.

Another quick way to look at the hard numbers is that about 15,000 people, on national average, will produce about $1,000,000.00 (one million dollars).

I think you’re starting to see why most populated areas have a Staples, Wal-Mart, Best-Buy, K-Mart and a host of other supply chain retailers that sell inkjet and toner printer cartridges. They make a fortune.

We’re (NDITC) going to show you how to simply pick up these gold nuggets in your home zip code area and you never have to spend a dime on costly and complex refill refilling machines.

In fact, buying any inkjet or toner refill refilling machine will destroy your chance of earning considerable profits.

You can also take some time to review this business opportunity at http://www.city-data.com/ which lets the “little man” business look deep into your areas zip code and golden opportunity.

Honestly, if you can chew gum you can operate your own inkjet and toner printer cartridge business.

Your first agenda item is to simply register your home zip code at http://www.newdealink.com/register.php and it’s always been free of any charges.

If your home zip code is still available NDITC will send you important links and other information to get you started. You will also receive NDITC Plan 1302 which is our free inkjet and toner printer cartridge business plan that gets you started free of any charges.

NDITC Plan 1302 lets you operate a real life rehearsal business so you can put the inkjet and toner printer cartridge business under a microscope.

If you are willing to work a few hours per week you can start earning an honest wage and stop worrying about the economy and the cost of gasoline.

Take all the time you want to use NDITC Plan 1302 because it’s free of charge and you never owe us one penny. The inkjet and toner printer cartridge business is basically immune from the recession because every other home and every business in your zip code area spends money on ink and toner products.

Children print out their school projects while Mothers print our full color school pictures. Every business in your area is printing reports, brochures and invoices and there’s no end in sight.

There is a new Gold Rush going on right now in America and not many people realize it right now. Look at your own notes and you’ll quickly discover all the retailers represent all the retailers, they’re all the same.

2011-05-23T04:43:00.000-07:00

There is a new Gold Rush going on right now in America and not many people realize it right now. Look at your own notes and you’ll quickly discover all the retailers represent all the retailers, they’re all the same.

You guys are wondering if the average person can have a chance to start their own inkjet and toner printer cartridge business and make money.

You wrote down the prices of the three cartridges and you noted that they’re all the same. If you went to the stores in the Western states you find the same prices. If you go to their on-line stores you find the same prices.

The big printer and printer cartridge makers known as the “O.E.M.” or Original Equipment Manufacturing companies don’t want you panning for gold they want you to spend your money.

These big manufacturing companies and their big box retailers are nothing more than free enterprise syndicates. The big printer and cartridge factories produce in commercial quantities and distribute to their supply chain retailers.

You guys went to single locations of the three retail chains but their all the same. The O.E.M.’s and their retailers have costly buildings, management infrastructure and they also have to pay dividends to their stockholders and stakeholders. You ladies just visited big business in America.

What my company has done over a period of years is to blow off the dust from business planning and eliminated the need for managers, supervisors, buildings, machines, parking lots, insurance premiums and all the other overhead expenses of retailing including employees, health insurance, energy bills and all the rest.

My company has created the “little man’s business” that still offers the quality, selection and retail pricing that produces profits and customer satisfaction.

If you may want to own your own inkjet toner printer cartridge business why don’t you contact the New Deal Ink and Toner Company? NDITC gets you started for free.

NDITC Pennsylvania Inkjet Toner Printer Cartridges The Lowest Prices in Pennsylvania

2011-04-20T03:31:00.000-07:00

Open Start Your Own Inkjet Toner Printer Cartridge Store Business NDITC explains your home based money making opportunity

2011-02-28T11:10:00.000-08:00

HP 56/57 (C9321BN) Black/Tricolor Ink Cartridges, 2/Pack

2010-08-31T08:46:00.001-07:00

HP 56/57 (C9321BN) Black/Tricolor Ink Cartridges, 2/Pack

HP 56 (C6656AN) Black Ink Cartridge

HP 57 (C6657AN) Tricolor Ink Cartridge

COMBO PACK 56 and 57

New Deal Ink Toner Company Mechanicsburg Pa 17055 Wholesale – Factory – Warehouse Free Local Delivery – No Exchange Required – Instant Warehouse Credit – Factory Warranty - Guaranteed

Hewlett Packard Original Ink Cartridges The Lowest Prices in Cumberland Franklin Perry Dauphin Counties

Free Local Delivery Home or Office

Write Email NewDealInk@Live.Com

HP 56 + 57

$28.99 Retail Value $57.99

HP 57 (C6657AN) Tricolor Ink Cartridge

2010-08-31T08:42:00.001-07:00

HP 57 (C6657AN) Tricolor Ink Cartridge

New Deal Ink Toner Company Mechanicsburg Pa 17055 Wholesale – Factory – Warehouse Free Local Delivery – No Exchange Required – Instant Warehouse Credit – Factory Warranty - Guaranteed

Hewlett Packard Original Ink Cartridges The Lowest Prices in Cumberland Franklin Perry Dauphin Counties

Free Local Delivery Home or Office

Write Email NewDealInk@Live.Com

HP 57

$17.50

Retail Value $39.99

HP 74 (CB335WN) Black Ink Cartridge

2010-08-31T08:41:00.001-07:00

HP 74 (CB335WN) Black Ink Cartridge

New Deal Ink Toner Company Mechanicsburg Pa 17055 Wholesale – Factory – Warehouse Free Local Delivery – No Exchange Required – Instant Warehouse Credit – Factory Warranty - Guaranteed

Hewlett Packard Original Ink Cartridges The Lowest Prices in Cumberland Franklin Perry Dauphin Counties

Free Local Delivery Home or Office

Write Email NewDealInk@Live.Com

HP 74

$12.99

Retail Value $14.99

2010-06-06T05:10:00.000-07:00

Refill Business Home Based $3500 Weekly Income Starting Your Own Ink Cartridge Refill and Toner Cartridge Refill Business America’s Favorite and Best Ink and Toner Cartridge Business Plans. Starting Your Own Ink Cartridge Refill and Toner Cartridge Refill Business without buying any refill machines, renting store space or hiring other people. GO TO OUR HOME PAGE http://www.NewDealInk.Com/ (NDITC) New Deal Ink and Toner Company, Exclusive Business Exchange is the place to start your own ink and toner business. The pure profit home business plan works and you don’t pay any franchise fees, royalty fees, sales and marketing fee’s and it’s your business, under your name. Visit http://www.NewDealInk.Com/ We have four (4) great business plan choices, Starting at Only $39.95 that includes all the major brands, Hewlett Packard, Canon, Epson, Lexmark, Dell, Brother and more, for any person that wants to start their very own ink printer or laser printer cartridge business. The answer is, Yes you can, Start your very own, home based or commercial, ink and toner cartridge refill business. Making money, from home, from a retail store or some other commercial location has never been any easier.

The New Deal Ink and Toner Company, Mechanicsburg Pa has seemingly invented the lazy mans way to riches within the ink and toner printer cartridge business. Operating your very own NDIT ink and toner dealership is almost like making free money. We show you everything to help you become the successful business owner.

REGISTER TODAY

WEB REGISTER TODAY FREE > http://www.NewDealInk.Com/register.html

You can register for free today and start researching our exclusive business offers and programs. New Deal Ink and Toner Company Mechanicsburg Pa allows the average person to enter the dynamic and profitable ink and toner business or just simply buy ink and toner printer cartridges for their own home or business. Remarkable cash savings is only the beginning. Our clients enjoy all the name brands Hewlett Packard Canon Epson Lexmark Dell Brother inkjet and laser toner cartridges are all available including all the international brands.

SIGN UP FOR BUSINESS EXCHANGE > http://www.NewDealInk.Com/businessexchange.html

The New Deal Ink and Toner Company Mechanicsburg Pa Business Exchange is for our clients that are interested in opening their own ink and toner printer cartridge business. We have four (4) distinctive business models for you to select from that will satisfy your own business requirements. These copyrighted and restricted programs are restrictive by nature to protect your investment and that of New Deal Ink and Toner Company. You will be able to purchase direct from ink and laser toner factories, importers, exporters, manufacturing companies, distribution and wholesale fulfillment companies if you may qualify.

MAIN WEB ADDRESS > http://www.NewDealInk.Com/home.html

You’re welcome to explore our web internet location with the understanding that all content and programs are protected by trademark and copyright national and international laws 2010 Nothing can be distributed without the prior and written consent of the New Deal Ink and Toner Company Mechanicsburg Pa 17055. Strict terms of services are applicable to all viewers and users of the web internet location.

2010-01-11T11:22:00.000-08:00

2010-01-09T09:44:00.001-08:00

HP 92/93 (C9513BN) Black/Tricolor Ink Cartridges, 2/Pack

HP 92 (C9362WN) Black Ink Cartridge

HP 93 (C9361WN) Tricolor Ink Cartridge

COMBO PACK 92 and 93

New Deal Ink Toner Company Mechanicsburg Pa 17055 Wholesale – Factory – Warehouse Free Local Delivery – No Exchange Required – Instant Warehouse Credit – Factory Warranty - Guaranteed

Hewlett Packard Original Ink Cartridges The Lowest Prices in Cumberland Franklin Perry Dauphin Counties

717-645-1338 Free Local Delivery Home or Office

Web Site www.NewDealInk.Com Write Email NewDealInk@Live.Com

HP 92 + 93

$29.99

Retail Value $34.99

2009-09-06T04:31:00.000-07:00

2009-06-29T06:04:00.001-07:00

Addmaster
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Color Copier
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DeskJet F2240 Deskjet F300 Deskjet F310 Deskjet F325 Deskjet F335 Deskjet F340
Deskjet F350 Deskjet F370 Deskjet F380 Deskjet F385 Deskjet F390 Deskjet F4100
Deskjet F4135 Deskjet F4140 Deskjet F4150 Deskjet F4172 Deskjet F4180 Deskjet F4185
Deskjet F4200 Deskjet F4210 Deskjet F4213 Deskjet F4230 Deskjet F4235 Deskjet F4240
Deskjet F4250 Deskjet F4272 Deskjet F4273 Deskjet F4274 Deskjet F4275 Deskjet F4280
Deskjet F4283 Deskjet F4288 Deskjet F4292 Deskjet F4293 Deskjet F4440 Deskjet F4480
Deskjet Plus

DeskWriter
DeskWriter (1st Version) DeskWriter 310 DeskWriter 320 DeskWriter 510 DeskWriter 520 DeskWriter 520C
DeskWriter 540 DeskWriter 540C DeskWriter 550 DeskWriter 550C DeskWriter 560 DeskWriter 560C
DeskWriter 600 DeskWriter 600C DeskWriter 660 DeskWriter 660C DeskWriter 672 DeskWriter 672C
DeskWriter 680 DeskWriter 680C DeskWriter 682 DeskWriter 682C DeskWriter 693 DeskWriter 693C
DeskWriter 694 DeskWriter 694C DeskWriter c DeskWriter C510 DeskWriter C520 DeskWriter C540
DeskWriter C550 DeskWriter C550C DeskWriter C560 DeskWriter C560C

Digital Copier
Digital Copier 310 Digital Copier 610

FAX
FAX 1010 FAX 1010xi FAX 1020 FAX 1020xi FAX 1040 FAX 1040xi
FAX 1050 FAX 1220 FAX 1220xi FAX 1230 FAX 1230xi FAX 1240
FAX 1250 FAX 200 FAX 300 FAX 310 FAX 3180 FAX 640
FAX 700 FAX 750 FAX 900 FAX 910 FAX 920 FAX 950

LaserJet
LaserJet 1000 LaserJet 1010 LaserJet 1012 LaserJet 1018 LaserJet 1020 LaserJet 1022
LaserJet 1022n LaserJet 1022nw LaserJet 1100 LaserJet 1100a LaserJet 1100ase LaserJet 1100axi
LaserJet 1100se LaserJet 1100xi LaserJet 1150 LaserJet 1160 LaserJet 1160Le LaserJet 1200
LaserJet 1200n LaserJet 1200se LaserJet 1220 LaserJet 1220se LaserJet 12A LaserJet 1300
LaserJet 1300n LaserJet 1300xi LaserJet 1320 LaserJet 1320n LaserJet 1320nw LaserJet 1320t
LaserJet 1320tn LaserJet 2100 LaserJet 2100m LaserJet 2100se LaserJet 2100tn LaserJet 2100xi
LaserJet 2200 LaserJet 2200d LaserJet 2200dn LaserJet 2200dse LaserJet 2200dt LaserJet 2200dtn
LaserJet 2300 LaserJet 2300d LaserJet 2300dn LaserJet 2300dtn LaserJet 2300L LaserJet 2300n
LaserJet 2420 LaserJet 2420d LaserJet 2420dn LaserJet 2430 LaserJet 2430dtn LaserJet 2430n
LaserJet 2430tn LaserJet 3015 LaserJet 3020 LaserJet 3030 LaserJet 3050 LaserJet 3052
LaserJet 3055 LaserJet 3100 LaserJet 3100se LaserJet 3100xi LaserJet 3150 LaserJet 3150se
LaserJet 3150xi LaserJet 3200 LaserJet 3200m LaserJet 3200se LaserJet 3300 LaserJet 3310
LaserJet 3310mfp LaserJet 3320 LaserJet 3320mfp LaserJet 3320n LaserJet 3320nmfp LaserJet 3330
LaserJet 3330mfp LaserJet 3380 LaserJet 3390 LaserJet 3392 LaserJet 4 LaserJet 4 Plus
LaserJet 4000 LaserJet 4000n LaserJet 4000se LaserJet 4000t LaserJet 4000tn LaserJet 4050
LaserJet 4050 usb-mac LaserJet 4050n LaserJet 4050se LaserJet 4050t LaserJet 4050tn LaserJet 4100
LaserJet 4100dtn LaserJet 4100mfp LaserJet 4100mfp LaserJet 4100n LaserJet 4100tn LaserJet 4101mfp
LaserJet 4200 LaserJet 4200dtn LaserJet 4200dtns LaserJet 4200dtnsl LaserJet 4200n LaserJet 4200tn
LaserJet 4240 LaserJet 4250 LaserJet 4250dtn LaserJet 4250dtnsl LaserJet 4250n LaserJet 4250tn
LaserJet 4300 LaserJet 4300dtn LaserJet 4300dtns LaserJet 4300dtnsl LaserJet 4300n LaserJet 4300tn
LaserJet 4345mfp LaserJet 4350 LaserJet 4350dtn LaserJet 4350dtnsl LaserJet 4350n LaserJet 4350tn
LaserJet 4L LaserJet 4m LaserJet 4m Plus LaserJet 4mL LaserJet 4mp LaserJet 4mv
LaserJet 4p LaserJet 4v LaserJet 5 LaserJet 5000 LaserJet 5000dn LaserJet 5000gn
LaserJet 5000n LaserJet 5100 LaserJet 5100dtn LaserJet 5100tn LaserJet 5200 LaserJet 5200dtn
LaserJet 5200tn LaserJet 5L LaserJet 5L xtra LaserJet 5L-FS LaserJet 5m LaserJet 5mp
LaserJet 5n LaserJet 5p LaserJet 5se LaserJet 5si LaserJet 5si mopier LaserJet 5si mx
LaserJet 5si nx LaserJet 6L LaserJet 6Lse LaserJet 6Lxi LaserJet 6mp LaserJet 6p
LaserJet 6p se LaserJet 6Pxi LaserJet 8000 LaserJet 8000dn LaserJet 8000mfp LaserJet 8000n
LaserJet 8100 LaserJet 8100dn LaserJet 8100mfp LaserJet 8100n LaserJet 8150 LaserJet 8150dn
LaserJet 8150hn LaserJet 8150mfp LaserJet 8150n LaserJet 9000 LaserJet 9040 LaserJet 9050
LaserJet II LaserJet IId LaserJet III LaserJet IIId LaserJet IIIp LaserJet IIp
LaserJet IIp Plus LaserJet M1319F MFP LaserJet M1522N LaserJet M1522n MFP LaserJet M1522NF LaserJet M1522nf MFP
LaserJet M2727-MFP LaserJet M3027 MFP LaserJet M3027x MFP LaserJet M3035 MFP LaserJet M3035xs MFP LaserJet M4345mfp
LaserJet M5025mfp LaserJet M5035mfp LaserJet M9040mfp LaserJet M9050mfp LaserJet P1005 LaserJet P1006
LaserJet P1505 LaserJet P1505n LaserJet P2015 LaserJet P2015d LaserJet P2015dn LaserJet P2015x
LaserJet P2035 LaserJet P2035n LaserJet P2055 LaserJet P2055dn LaserJet P3005 LaserJet P3005d
LaserJet P3005dn LaserJet P3005n LaserJet P3005x LaserJet P4010 LaserJet P4014 LaserJet P4014dn
LaserJet P4014n LaserJet P4015 LaserJet P4015dn LaserJet P4015n LaserJet P4015tn LaserJet P4015x
LaserJet P4515 LaserJet P4515n LaserJet P4515tn LaserJet P4515x

OfficeJet
OfficeJet 1170 OfficeJet 1170C OfficeJet 145 OfficeJet 300 OfficeJet 330 OfficeJet 350
OfficeJet 4110 OfficeJet 4110v OfficeJet 4110xi OfficeJet 4215 OfficeJet 4215v OfficeJet 4215xi
OfficeJet 4315 OfficeJet 4315v OfficeJet 4315xi OfficeJet 500 OfficeJet 5110 OfficeJet 5110A2l
OfficeJet 5110v OfficeJet 5110xi OfficeJet 520 OfficeJet 5505 OfficeJet 5510 OfficeJet 5510v
OfficeJet 5510xi OfficeJet 5600 OfficeJet 5605 OfficeJet 5610 OfficeJet 5610v OfficeJet 5610xi
OfficeJet 570 OfficeJet 580 OfficeJet 590 OfficeJet 600 OfficeJet 610 OfficeJet 6110
OfficeJet 6110xi OfficeJet 6200 OfficeJet 6210 OfficeJet 6210v OfficeJet 6210xi OfficeJet 630
Officejet 6300 OfficeJet 6310 OfficeJet 6310v OfficeJet 6310xi Officejet 6313 OfficeJet 6315
OfficeJet 6318 OfficeJet 635 OfficeJet 6500 OfficeJet 700 OfficeJet 710 OfficeJet 7110
OfficeJet 7110A2L OfficeJet 7110xi OfficeJet 7130 OfficeJet 7130xi OfficeJet 7140 OfficeJet 7140xi
OfficeJet 720 OfficeJet 7210 OfficeJet 7210v OfficeJet 7210xi OfficeJet 7310 OfficeJet 7310xi
OfficeJet 7410 OfficeJet 7410xi OfficeJet 9110 OfficeJet 9120 OfficeJet 9130 OfficeJet All-in-One (1st version)
OfficeJet D125 OfficeJet D125xi OfficeJet D135 OfficeJet D135xi OfficeJet D145 OfficeJet D155
OfficeJet D155xi OfficeJet G55 OfficeJet G55xi OfficeJet G85 OfficeJet G85xi OfficeJet G95
Officejet H470 Officejet H470b Officejet H470wbt Officejet H470wf OfficeJet J3640 OfficeJet J3650
OfficeJet J3680 OfficeJet J4500 OfficeJet J4540 OfficeJet J4550 OfficeJet J4580 OfficeJet J4600
OfficeJet J4650 OfficeJet J4680 OfficeJet J5730 OfficeJet J5740 OfficeJet J5750 OfficeJet J5780
OfficeJet J5785 OfficeJet J5788 OfficeJet J6410 OfficeJet J6413 OfficeJet J6415 Officejet J6450
Officejet J6480 OfficeJet K60 OfficeJet K60xi OfficeJet K80 OfficeJet K80xi OfficeJet Lx
OfficeJet R40 OfficeJet R60 OfficeJet R80 OfficeJet T45 OfficeJet T45xi OfficeJet T46
OfficeJet T65 OfficeJet T65xi OfficeJet V40 OfficeJet V40xi

OfficeJet Pro
OfficeJet Pro 1150 OfficeJet Pro 1150C OfficeJet Pro 1150Cse OfficeJet Pro 1150Cxi OfficeJet Pro 1170 OfficeJet Pro 1170C
OfficeJet Pro 1170Cse OfficeJet Pro 1170Cxi OfficeJet Pro 1175 OfficeJet Pro 1175C OfficeJet Pro 1175Cse OfficeJet Pro 1175Cxi
OfficeJet Pro 8000 OfficeJet Pro 8500 OfficeJet Pro K5400 OfficeJet Pro K5400dn OfficeJet Pro K5400dtn OfficeJet Pro K5400tn
OfficeJet Pro K550 OfficeJet Pro K550dtn Officejet Pro K550dtwn OfficeJet Pro K850 OfficeJet Pro K850dn OfficeJet Pro K8600
OfficeJet Pro K8600dn Officejet Pro L7480 OfficeJet Pro L7500 OfficeJet Pro L7550 OfficeJet Pro L7555 Officejet Pro L7555
OfficeJet Pro L7580 OfficeJet Pro L7590 OfficeJet Pro L7650 OfficeJet Pro L7680 OfficeJet Pro L7681 OfficeJet Pro L7750
OfficeJet Pro L7780

PhotoSmart
PhotoSmart 100 PhotoSmart 1000 PhotoSmart 1100 PhotoSmart 1100xi PhotoSmart 1115 PhotoSmart 1115cvr
PhotoSmart 1215 PhotoSmart 1215vm PhotoSmart 1218 PhotoSmart 1218xi PhotoSmart 130 PhotoSmart 1315
PhotoSmart 1315vm PhotoSmart 145 PhotoSmart 145v PhotoSmart 145xi PhotoSmart 230 PhotoSmart 230v
PhotoSmart 230xi PhotoSmart 245 PhotoSmart 245v PhotoSmart 245xi PhotoSmart 2570 PhotoSmart 2575
PhotoSmart 2575v PhotoSmart 2575xi PhotoSmart 2605 PhotoSmart 2608 PhotoSmart 2610 PhotoSmart 2610v
PhotoSmart 2610xi PhotoSmart 2613 PhotoSmart 2710 PhotoSmart 2710xi PhotoSmart 3110 PhotoSmart 3170
PhotoSmart 3173 PhotoSmart 3210 PhotoSmart 3210v PhotoSmart 3210xi PhotoSmart 325 PhotoSmart 325v
PhotoSmart 325xi PhotoSmart 3310 PhotoSmart 3310xi PhotoSmart 335 PhotoSmart 335v PhotoSmart 335xi
PhotoSmart 375 PhotoSmart 375B PhotoSmart 375v PhotoSmart 385 PhotoSmart 385v PhotoSmart 385xi
PhotoSmart 420 PhotoSmart 422 PhotoSmart 425 PhotoSmart 425v PhotoSmart 428 PhotoSmart 428xi
PhotoSmart 475 PhotoSmart 475v PhotoSmart 475xi PhotoSmart 7150 PhotoSmart 7260 PhotoSmart 7260v
PhotoSmart 7260w PhotoSmart 7350 PhotoSmart 7450 PhotoSmart 7450v PhotoSmart 7450xi PhotoSmart 7550
PhotoSmart 7660 PhotoSmart 7660v PhotoSmart 7660w PhotoSmart 7755 PhotoSmart 7760 PhotoSmart 7760v
PhotoSmart 7760w PhotoSmart 7850 PhotoSmart 7960 PhotoSmart 7960w PhotoSmart 8050 PhotoSmart 8150
PhotoSmart 8150v PhotoSmart 8150xi PhotoSmart 8250 PhotoSmart 8450 PhotoSmart 8450xi PhotoSmart 8750
PhotoSmart 8750gp PhotoSmart 8750xi PhotoSmart 8753 PhotoSmart 8758 PhotoSmart A310 PhotoSmart A314
PhotoSmart A316 PhotoSmart A320 Photosmart A430 PhotoSmart A432 PhotoSmart A433 PhotoSmart A434
PhotoSmart A436 PhotoSmart A440 PhotoSmart A441 PhotoSmart A442 PhotoSmart A444 PhotoSmart A445
PhotoSmart A446 Photosmart A450 Photosmart A510 PhotoSmart A512 PhotoSmart A516 PhotoSmart A520
PhotoSmart A522 PhotoSmart A524 PhotoSmart A526 PhotoSmart A536 PhotoSmart A610 PhotoSmart A616
PhotoSmart A617 PhotoSmart A620 PhotoSmart A622 PhotoSmart A626 PhotoSmart A627 PhotoSmart A636
Photosmart A710 PhotoSmart A712 PhotoSmart A716 PhotoSmart A717 PhotoSmart A826 PhotoSmart A828
PhotoSmart B8350 PhotoSmart B8550 PhotoSmart B8553 Photosmart B9180 PhotoSmart C3100 PhotoSmart C3125
PhotoSmart C3135 PhotoSmart C3140 PhotoSmart C3150 PhotoSmart C3175 PhotoSmart C3180 PhotoSmart C3183
PhotoSmart C3188 PhotoSmart C3190 PhotoSmart C3193 PhotoSmart C3194 PhotoSmart C4100 PhotoSmart C4110
PhotoSmart C4140 PhotoSmart C4150 PhotoSmart C4180 PhotoSmart C4183 PhotoSmart C4188 PhotoSmart C4200
PhotoSmart C4210 PhotoSmart C4225 PhotoSmart C4235 PhotoSmart C4240 PhotoSmart C4250 PhotoSmart C4270
PhotoSmart C4272 PhotoSmart C4273 PhotoSmart C4275 PhotoSmart C4280 PhotoSmart C4283 PhotoSmart C4285
PhotoSmart C4288 PhotoSmart C4293 PhotoSmart C4294 PhotoSmart C4380 PhotoSmart C4385 PhotoSmart C4400
Photosmart C4435 PhotoSmart C4440 PhotoSmart C4450 PhotoSmart C4472 PhotoSmart C4473 PhotoSmart C4480
PhotoSmart C4483 PhotoSmart C4485 PhotoSmart C4500 PhotoSmart C4580 PhotoSmart C4599 PhotoSmart C4640
PhotoSmart C4650 PhotoSmart C4680 PhotoSmart C5060 PhotoSmart C5065 PhotoSmart C5069 PhotoSmart C5100
PhotoSmart C5140 PhotoSmart C5145 PhotoSmart C5150 PhotoSmart C5155 PhotoSmart C5160 PhotoSmart C5175
PhotoSmart C5180 PhotoSmart C5183 PhotoSmart C5188 PhotoSmart C5190 PhotoSmart C5225 PhotoSmart C5240
PhotoSmart C5250 PhotoSmart C5280 PhotoSmart C5550 PhotoSmart C5580 PhotoSmart C6100 PhotoSmart C6150
PhotoSmart C6175 PhotoSmart C6180 PhotoSmart C6183 PhotoSmart C6188 PhotoSmart C6240 PhotoSmart C6250
PhotoSmart C6280 PhotoSmart C6300 PhotoSmart C6340 PhotoSmart C6350 PhotoSmart C6380 PhotoSmart C6383
PhotoSmart C7180 PhotoSmart C7200 PhotoSmart C7250 PhotoSmart C7275 PhotoSmart C7280 PhotoSmart C7283
PhotoSmart C7288 PhotoSmart C8100 PhotoSmart C8180 PhotoSmart D5060 PhotoSmart D5065 PhotoSmart D5069
PhotoSmart D5145 PhotoSmart D5155 PhotoSmart D5160 PhotoSmart D5345 PhotoSmart D5360 PhotoSmart D5363
PhotoSmart D5368 PhotoSmart D5460 PhotoSmart D5463 PhotoSmart D6160 PhotoSmart D7100 PhotoSmart D7145
PhotoSmart D7155 PhotoSmart D7160 PhotoSmart D7245 PhotoSmart D7255 PhotoSmart D7260 PhotoSmart D7263
PhotoSmart D7268 PhotoSmart D7300 PhotoSmart D7345 PhotoSmart D7355 PhotoSmart D7360 PhotoSmart D7368
PhotoSmart D7460 PhotoSmart D7560 PhotoSmart P1000 PhotoSmart P1000xi PhotoSmart P1100 PhotoSmart P1100xi
PhotoSmart Pro B8850

PSC
PSC 1110 PSC 1209 PSC 1210 PSC 1210L PSC 1210v PSC 1210xi
PSC 1310 PSC 1311 PSC 1315 PSC 1315v PSC 1315xi PSC 1350
PSC 1350v PSC 1350xi PSC 1401 PSC 1402 PSC 1403 PSC 1406
PSC 1408 PSC 1410 PSC 1410v PSC 1410xi PSC 1417 PSC 1507
PSC 1510 PSC 1510v PSC 1510xi PSC 1600 PSC 1610 PSC 1610v
PSC 1610xi PSC 2110 PSC 2110v PSC 2110xi PSC 2175 PSC 2175v
PSC 2175xi PSC 2179 PSC 2210 PSC 2210v PSC 2210xi PSC 2350
PSC 2355 PSC 2355v PSC 2355xi PSC 2410 PSC 2410v PSC 2410xi
PSC 2510 PSC 2510xi PSC 370 PSC 380 PSC 500 PSC 500xi
PSC 750 PSC 750xi PSC 950 PSC 950vr PSC 950xi

2009-06-24T04:15:00.000-07:00

2009-06-20T03:57:00.000-07:00

2009-04-23T10:39:00.001-07:00

Many people are looking for an income opportunity.
It’s a New Deal Ink and Toner Company Career Opportunity
Distribution Supervisor
Distribution Manager
Fulfillment Supervisor
Fulfillment Manager
Catalog Supervisor
Catalog Manager
Do you like people?
Many people are looking for some way to earn more income for their family.
Do you like taking walks in the sunshine?
My company needs good people to distribute 160,000 catalogs.
We’re hiring people right now and we’re hiring people all over the country. Our company is expanding and earning a profit. Our people are earning money, getting paid each week.
Are you interested in getting paid for what you love to do? You’ve found the right opportunity to earn a better living and enjoy life, more than you could ever know.
Many people, maybe just like you, are living in a neighborhood full of people you know, some you just wave at, that can make you richer.
Never forget, your neighbors are consumers just like you are. People earn money so they can spend money. Beyond food, clothing and shelter what do you spend your money on? Do you have a computer? Do you have a computer printer?
If you have a printer, you buy inkjet cartridges. If you have a printer, you’re my customer just like your neighbors, the ones you simply wave at in the morning.
New Deal Ink and Toner Company is Mechanicsburg Pa 17055 needs good quality people to simply hand out our new inkjet laser toner catalogs within your neighborhood. You see, every other house in your neighborhood has an inkjet printer and they’re spending a lot of money on ink for their printers.
Hello, my name is Gregory Bodenhamer and I’m looking for a certain amount of people with that certain kind of attitude. Do you enjoy people and wave at them driving down the road? Would you help someone carry some heavy box into their garage? Would you run down the street and capture that loose trash can lid for your neighbor, blowing in the wind? That kind of person!
I’m the founder of a company, a really different kind of company, maybe a new type of company that you could be a success. Success, even yours, is about helping other people. Success is not about you, it’s about you and others.
You have to help people get what they want so you can become a success. We help people buy their inkjet cartridges through people just like you.
I’ve attached a list of cities, towns and villages that my company is expanding within to reach more and more of our customers.
Every other home in your neighborhood buys my products.
Every business, big or small, buys a lot of my products.
My profession is to help people, work, earn better incomes, save money on what they purchase and make them happy again. It’s a responsibility of our company. We’re a people company.

New Deal Ink and Toner Company is a leading edge idea. Our customers become our dealers and our dealers find more and more customers who in turn become our dealers. We’re really a new deal within the inkjet and laser toner cartridge business. We authorize factories in the United States, more of our friends and neighbors to remanufacturer inkjet cartridges. You’ve heard the name Hewlett Packard, Epson, Canon, Kodak, Brother, Lexmark and there’s a lot more. These big companies make inkjet printers and their inkjet cartridges and laser toner cartridges.
Other big companies, national retailers like Wal-mart, Target, Office Max, Office Depot, Staples, Bj’s and many others sell brand new inkjet and toner cartridges to printer customers, just like your neighbors and they’re very, very expensive.
New Deal Ink and Toner Company Mechanicsburg Pa rebuilds or remanufacturers used or recycles cartridges and makes them brand new again. We authorize factories in American, Canada and China to rebuild our cartridges. An inkjet cartridge that sells for $25.00 at Wal-mart we can sell for $5.99 all day long, even in your neighborhood.
Dealers Wanted
Distribution Supervisors and Managers Wanted
NewDealInk@Live.com
You can simply hand out our inkjet cartridge wholesale catalog to your friends and family or maybe take a walk down your neighborhood and hand out a bunch of our catalogs, it’s your choice.
17011 Camp Hill Pa 17025 Enola Pa 17043 Lemoyne Pa 17070 New Cumberland Pa 17093 Summerdale Pa 17319 Etters Pa 17339 Lewisberry Pa 17370 York Haven Pa
17008 Bowmansdale Pa 17011 Shiremanstown Pa 17027 Grantham Pa 17055 Mechanicsburg Pa 17050 Mechanicsburg Pa 17072 New Kingstown Pa 17007 Boiling Springs Pa 17013 Carlisle Pa 17015 Carlisle 17065 Mt Holly Sprints Pa 17081 Plainfield Pa 17266 Walnut Bottom Pa
17324 Gardners Pa 17337 Idaville Pa 17241 Newville Pa 17006 Blain Pa 17018 Dauphin Pa 17020 Duncannon Pa 17024 Elliotsburg Pa 17032 Halifax Pa 17037 Ickesburg Pa 17040 Landisburg Pa 17045 Liverpool Pa 17047 Loysville Pa 17053 Marysville Pa 17062 Millerstown Pa 17068 New Bloomfield Pa 17069 New Buffalo Pa 17074 Newport Pa 17090 Shermansdale Pa 17028 Grantville Pa 17033 Hershey Pa 17109 Progress Pa 17111 Swatara Pa 17112 Linglestown Pa 17019 Dillsburg Pa 17323 Franklintown Pa

New Deal Ink and Toner Company
275 Cumberland Parkway, # 157
Mechanicsburg, Pa 17055
NewDealInk@Live.com

2009-03-06T05:54:00.000-08:00

2009-02-27T06:38:00.000-08:00

New Deal Ink & Toner Company
the opinion
Inkjet and LaserJet printers, consumables and related products
HP earned $1.85 billion, or 75 cents a share, in the three months that ended Jan. 31.
Mechanicsburg Pa 17055 NewWay@Live.com
Gregory Bodenhamer President – Chief Operating Officer
We’re going to change the ink world, and lower the price you pay.
Gregory Bodenhamer, New Deal Ink & Toner Company, Hewlett Packard, Epson, Canon, Lexmark, Dell, Panasonic, Samsung, Brother ,Wal-Mart, Office Depot, Staples, Office Max, Best Buy, Target, Mechanicsburg, Pa, 17055, Press release, Research, News,

It immediately became obvious and understandable that major inkjet printer manufactures had advertising, promotion and selling proposition designed to pocket the consumer’s money and take every penny. There advantage was to never reward the actual customer of their printers and inkjet ink cartridges or toner cartridges. Seems a little out of the ordinary not to reward your customers but it seems that every printer – copier manufacturer has comparable and parallel plans.

The Disgrace, Shame, Dishonor and the way of ensuring that you, the customer, will only be able to use specific products as set forth by select manufacturers at some outrageous price.

The New Deal Ink & Toner Company Research & Development Research Project 091856A Mechanicsburg Pa 17055 Gregory Bodenhamer - White Paper NewWay@Live.com is a sponsored project by PeopleNology Nollijy Franklin University Research Institute.
It’s an uncomplicated plan to devise and design, model and fabricate inkjet printers and copiers while at the exact same time concoct a unique creation called an inkjet ink cartridge that is fabricated to protect the manufacturer and damage their customers.
It’s the indignant plan of greed. Your inkjet ink cartridge is designed to cost you, the consumer, a great deal of your money, month after month, year after year. The New Deal Ink & Toner Company Research & Development Research Project 091856A Mechanicsburg Pa Gregory Bodenhamer White Paper looks deep into these unhappy customers, offending manufacturers like Hewlett Packard, Epson, Canon, Lexmark, Dell, Panasonic, Samsung, Brother and more.
The producer or maker companies like Hewlett Packard, Epson, Canon, Lexmark, Dell, Panasonic, Samsung, Brother and more purposely design, plan and aim to model a printer of their making to only take their specific inkjet ink cartridges, that only they can produce, giving them the ability to charge any rate-price for their product, wholesale and retail. What troubles us is that they take advantage of their customers by design. In fact, our researched opinion is that companies like Hewlett Packard are really not in the printer business they are in the printer inkjet ink business.
The New Deal Ink & Toner Company Research & Development Research Project 091856A Mechanicsburg Pa Gregory Bodenhamer White Paper understands life-size business and full-size opportunities and these manufacturers like Hewlett Packard, Epson, Canon, Lexmark, Dell, Panasonic, Samsung, Brother and more are more or less, practically- very nearly giving consumers their printers – copiers at or below cost and at times almost free.
Millions and millions of inkjet ink cartridges and toners are sold month after month by these same companies Hewlett Packard, Epson, Canon, Lexmark, Dell, Panasonic, Samsung, Brother and more that persecute their customers for being customers. Most American printer owners truly understand the agony of going to Wal-Mart, Office Depot, Staples, Office Max, Best Buy, Target to purchase their name branded Hewlett Packard, Epson, Canon, Lexmark, Dell, Panasonic, Samsung, Brother inkjet ink cartridges and toner cartridges.
The customers, the people that buy printers and ink cartridges are very tired of suffering by the hands of Hewlett Packard, Epson, Canon, Lexmark, Dell, Panasonic, Samsung, Brother and their wholesale and retail channels Wal-Mart, Office Depot, Staples, Office Max, Best Buy, Target etc. and being tormented by cheap printers and very expensive ink cartridges. Paying too much causes pain, distress and is a cruelty designed into the supply chain, marketing chain and retailing chain all across the American and global economy.
The manufacturing companies have many reasons to torment their customers but the primary ones are profit and market share. The more inexpensive printers you buy cheap the more exclusive inkjet ink cartridges and toners, high-priced brand names that you must purchase. You can have a cup of coffee for $0.10 cents but the cream is twenty dollars. These marketing techniques are not dishonest by law but they are deceitful, unfair, and insincere and some may determine corrupt.
The New Deal Ink & Toner Company Research & Development Research Project 091856A Mechanicsburg Pa Gregory Bodenhamer - White Paper NewWay@Live.com went further than the surface information and made some remarkable discoveries. These manufacturing companies Hewlett Packard, Epson, Canon, Lexmark, Dell, Panasonic, Samsung, Brother and many others do not, within reason, produce anything within the United States of America and does not manufacturer these products within the United States of America and within reason does not use workers within the United States of America.
The overseas or foreign worker is really so unfamiliar to the typical American worker and the typical American consumer of inkjet ink cartridges and toners the entire process of cheap foreign labor to produce cheap foreign products seems irrelevant at times. You can travel overseas and become familiar with this strange and unfamiliar external manufacturing. A typical inkjet ink cartridge may cost about $0.25 cents to $0.40 cents to produce in that far-off land outside of America. This same inkjet ink cartridge may retail for about $20.00 to $40.00 within the supply chain agents Wal-Mart, Office Depot, Staples, Office Max, Best Buy, Target and many others. The American consumer pays $40.00 for a proposed forty cents cartridge. Last year the C.E.O. of Hewlett-Packard made 23 to 42 million dollars on a salary of about 1.5 million dollars. How did this happen? Where does the profit come from? How can this happen with American unemployment at seven percent and growing worse by the hour? How many Americans could be hired and retained to manufacturer inkjet ink cartridges with 42 million dollars? Hewlett-Packard has about 300,000 employees. They have just been asked to give back or take a pay cut of at least five percent. Understanding the wealth ratio is important to understanding the inkjet ink cartridge business and LaserJet toner business. The unemployed American women making thirty thousand dollars per year is paying $40.00 for one ink cartridge as to allow her to print her resume to assure the Hewlett-Packard chief executive officer earns forty million dollars per year.

Hewlett-Packard HP's U.S. SEC 10-K filing HP's Imaging and Printing Group is "the leading imaging and printing systems provider in the world for printer hardware, printing supplies and scanning devices, providing solutions across customer segments from individual consumers to small and medium businesses to large enterprises." Products and technology associated with the Imaging and Printing Group include: Inkjet and LaserJet printers, consumables and related products.

Seiko Epson Corporation or Epson, is a Japanese company and one of the world's largest manufacturers of inkjet, dot matrix and laser printers, scanners, desktop computers, business, multimedia and home theatre projectors, large home theatre televisions, robots and industrial automation equipment, point of sale docket printers and cash registers, laptops, integrated circuits, LCD components and other associated electronic components. Seiko Epson has allocated millions of dollars to make sure consumers don’t win the battle for the ink cartridge. Ink fade resistance ratings based on accelerated testing of unframed color prints on plain paper in indoor display conditions. Actual print stability will vary according to light intensity, temperature, humidity and other factors. Epson does not guarantee the longevity of prints. What can the American consumer do about such unsuitable business practices?

The New Deal Ink & Toner Company Research & Development Research Project 091856A Mechanicsburg Pa 17055 Gregory Bodenhamer - White Paper NewWay@Live.com is a sponsored project by PeopleNology Nollijy Franklin University Research Institute. These manufacturing companies Hewlett Packard, Epson, Canon, Lexmark, Dell, Panasonic, Samsung, Brother and their wholesale and retail channels Wal-Mart, Office Depot, Staples, Office Max, Best Buy, Target etc have proven to be unsuitable within the American Consumer Market.

Unsuitable or inappropriate manufacturing and continued unsuitable or inappropriate inkjet ink cartridges and LaserJet toner consumable products and their prices must have a solution.

Canon Inc. is a Japanese multinational corporation that specializes in the manufacture of imaging and optical products, including cameras, photocopiers and computer printers. Its headquarters are located in Ōta, Tokyo. The Business Solutions division offers print and document solutions for small and medium businesses, large corporations and governments. These include multifunctional printers, black and white and color office printers, large format printers, scanners, black and white and color production printers, handy terminals and microfilm scanners, as well as software.

A Real comment from a Canon customer, “Shocked to see Canon use such underhanded tactics to FORCE you to buy their ink cartridges by putting a chip on each cartridge. When the chip reads empty the printer won't print, even if the cartridge has plenty of ink in it. Why would I buy such a product?”

Lexmark is an American corporation, Lexmark has offices throughout North and South America, Asia, Africa and Europe, which develops and manufactures printing and imaging solutions, including laser and inkjet printers, multifunction products, printing supplies, and services for business and individual consumers. The company is headquartered in Lexington, Kentucky. A court victory in 2005 was handed to Lexmark in the case of ACRA v. Lexmark. This case states that Lexmark can enforce the “single use only” policy written on the side of Lexmark printer cartridge boxes sold to certain large customers at a discount, with the understanding that the customers will return the cartridges to Lexmark after using them. This means that these customers can face lawsuits if they breach the agreements, and do not return the cartridges. Also in 2005, Lexmark suffered a legal defeat in the case of Lexmark Int'l v. Static Control Componens, when the US Supreme Court rejected Lexmark's petition for a writ of certiorari, thereby rejecting their attempt to have the Court hear their case. A reorganization plan at Lexmark International will include cutting or transferring some 160 positions from the printer manufacturer’s Lexington headquarters. Faced with declining revenues in a weak global economy, Lexmark announced in mid-January that it would be implementing a restructuring plan for the company that would affect 375 positions. The company has a global workforce of approximately 13,800.
Of the 375 positions impacted by the restructuring, 250 will be eliminated and another 125 will be transferred to lower-cost countries. The cuts will affect Lexmark’s supply chain and sales support, as well as the information technology and finance divisions; the company’s sales and marketing team is also being reorganized. Details were not announced as to which divisions in Lexington would be affected. The cuts in Lexington will bring Lexmark’s employment there to approximately 2,840 people, who are primarily involved in administrative issues and research and development for the company; manufacturing of Lexmark products is handled in Mexico, the Philippines and China.
Lexmark is one of Lexington’s largest employers and the only Fortune 500 Company to be headquartered in Lexington. “While Lexmark is restructuring and could see some temporary benefits from supplies price increases,”

Dell, Inc. is a multinational technology corporation that develops, manufactures, sells, and supports personal computers and other computer-related products. Based in Round Rock, Texas, Dell employs more than 82,700 people worldwide. During the quarter, No. 3 server provider Dell, based in Round Rock, Tex., saw revenue fall nearly 10% from a year ago to $1.4 billion, which doesn't bode well for the company's upcoming fourth-fiscal quarter results. Analysts of late have been bracing for Dell to significantly miss expectations of $14.4 billion in revenue, but come much closer to the expected 27 cent per share profit. A Dell spokesman had no comment.

The New Deal Ink & Toner Company Research & Development Research Project 091856A Mechanicsburg Pa 17055 Gregory Bodenhamer - White Paper NewWay@Live.com is a sponsored project by PeopleNology Nollijy Franklin University Research Institute. These manufacturing companies Hewlett Packard, Epson, Canon, Lexmark, Dell, Panasonic, Samsung, Brother and their wholesale and retail channels Wal-Mart, Office Depot, Staples, Office Max, Best Buy, Target etc have proven to be unsuitable within the American Consumer Market.

2008-09-01T04:51:00.000-07:00

2008-09-01T03:55:00.000-07:00

247
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If you can learn these few things, really learn them, study and apply what Gregory Bodenhamer teaches, you’re going to change your success rate, inspire other people, forget about the price of gasoline and start helping other people. PeopleNology is being taught around the world, one human being at a time. Nollijy University Research Institute sponsors the white paper research and people, around the world are taking notice.
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There are many areas of preferences that people have that shape cultures. There are, within these, a few which are of particular influence around change.

There are many reasons learn and use PeopleNology
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Motivation: The overall subject of what drives us.
Processing: The thinking that leads to action.
Behaviors: That result from our decisions.
Culture: How we socially act together.
Learning Theory: How we get to make sense.
Personality: What makes us who we are.
Power: Our capability to act. Where we get it and how we use it.
Social Research: philosophers, philosophies and the search for meaning.
Stress: What winds us up.
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1 Fear of retribution
Following out of fear is not so much following as being tugged along at the end of a rope.
2 Blind hope
Here, the follower is desperate for some solution, and what the leader is offering is either the only option they see or the best of a relatively weak set of choices.

3 Faith in leader
In this situation, the follower is blind to the solution but is following because they have such faith in the leader, they believe that they will, by some magic or genius, provide the answer to the follower's needs.
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4 Intellectual agreement
Here, the follower understands the logic of the argument that the leader is putting forward and hence is following the rationale rather than the leader as a person, who they may respect but are not blindly following.
5 Buying the vision
When people buy a vision, they are emotionally closing on a view of the future that is appealing to them in some way and pulls them forward.
6 Followers and Respect
When a person is evaluating a situation and deciding whether to collaborate (and hence become a follower), they judge both the leader
and also the solution the leader is offering to determine what action they will take.
7 Respect for the leader
When the leader is respected, which means they are at the very least trusted and probably liked as well, then this enables the leader to make proposals that followers will take seriously.
8 Respect for the solution
When the solution is respected, then the respect for the leader is not as important, although if the leader is not respected then the followers may doubt the ability of the leader to make the right choices along the way.
9 Followers and Trust
People follow those they trust.

10 Care and concern
We all have a very basic need for safety, which we can get either by taking control ourselves, or, as followers do, ceding this to our leaders.
11 Passive concern
Leaders make choices that can harm people. If you carefully avoid harming me, then I can trust you.
12 Active care
Beyond a passive concern is the active care where you may take deliberate action, which you would not otherwise take, to look after and actively care for me.
13 Reliability
Leaders need for their followers to trust that they will do as they say they will do.
14 Keep your promises
A simple rule for leaders is : 'Do what you say'. Keep your promises.
15 Honesty
The problem with honesty is that the short-term implications can be bad for leaders.
16 Tell the whole truth
If you always tell the truth, including the unvarnished whole truth and bad news that others might hide, then I know that when you say something, I have the complete story.
17 Followers and Liking
If I do not like you, then I will not follow you.
18 Goodness
If I judge you to be good, then I know you have similar values to me.
19 Similarity
We use external similarity as a short-cut to determine if a person is like us on the inside.
20 Vulnerability
We see ourselves as vulnerable, often with the sense of being a child that we all have to some degree. We see our failings, our limitations, and weaknesses.
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21 Followers and Support
People follow those that help them.

22 Goals
Where the personal goals of the followers are aligned with the direction that the leaders is pointing, then it seems like a good idea to follow the leader, especially if it looks like they will be able to help me get what I want.
23 Support
I will also follow a person who actively helps me to get what I want.
24 Followers and Ideas
People will follow an idea, but not constraining objectives, then I may do it, but not in a way that makes me want to follow you.
25 Objectives as instructions
Objectives are useful in most organizations, of course, but they are often presented as fixed instructions, telling people what to do and how to do it in so much detail that it leaves little to the imagination.
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26 Objectives as ideas
Objectives can be used to motivate and leaders can make effective use of formal systems of objective-setting to provide effective challenge and stimulation that will motivate people not only to do the work but also to follow the leader.
27 Ideas as inspiration
Inspiration occurs when an idea both aligns with my values and also gives me a sense of possibility, of what is not now but which could be in the future. It might thus change my beliefs and mental models.

28 Context Analysis
When investigating change it is important to understand the context within which the current situation is operating.
29 External context
The external context that affects the organization provides the forces to which the business must react and are common root causes of the need for change.
30 PESTLE forces
The broader business climate includes the external sea in which the business and its competitors must swim and provides the ultimate playing ground.
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31 Market forces
Within the chosen markets, forces as price pressures, competitive shifts, customer demands and so on may be creating business tensions.
32 Internal context
As well as the external context, there are many contextual factors within organizations that can lead to the need for change.
33 Driving objectives
Out of the external forces and internal ambitions, business leaders identify the key purposes and objectives that they want to achieve and hence achieve success in the organization.
34 Organizational alignment
An aligned organization has its processes, technology, reporting structures and individual objectives all aligned with one another.
35 Organizational capability
As well as alignment, an organization needs its people to be able to complete work given to them.
36 Leadership
Leadership is a subject which includes a great deal about changing people's minds, often in fundamental ways.
37 Follower ship
The nature of leadership can perhaps be best understood by turning the coin over and studying follower ship.
38 The Leader-Follower loop
Leaders who want to create true followers do not just stand at the front of the army, yell 'charge' and then run forward.
39 Followers respond
Followers are seldom blind. They are human.
40 Gossip
If the leader does something that concerns them, then they will voice these concerns to one another long before letting the leader know.
41 Pack response

There may well be some level of pack response from followers.
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42 Leaders adjust
If leaders do not do anything about the situation, then followers, who are volunteers, remember, will abandon in droves.
43 Noticing
At some point in the proceedings, the leader notices that followers are not as inclined to follow as they once were.
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44 Diagnosing
When the shift in follower behavior is noticed, the next step is to figure out why, and particularly to know whether and how to connect this to the leader's own words or actions, or at least to external events that have shifted the playing field.
45 Adjusting
When you know where it is going and why it happened, then you can do something about it.

46 The dance continues
And so the band plays on. It is a closed system, with followers responding to leaders, who themselves adjust in response to this. Leadership and follower ship is thus an ongoing dance.
47 Structural Analysis
There are many structures within an organization which influence people's behavior. 'Function follows form' is a relevant saying.
48 Organizational structure
The hierarchical organization with its 'scalar chain of command' is at the heart of most organizations.
49 Process structure
People work within processes, which may stretch across functions or be contained within them.
50 Motivational structure
There are deliberate structures in the organization that seek to motivate people. Typically, this is based on financial reward.
51 Social structure
Overlaid across the organization is another invisible structure which is made up of the many and complex social relationships across the company.
52 Physical structure
The physical structure of the organization can have a very significant effect on the social structuring.
53 Causal Analysis
An excellent question when analyzing around change is 'why?' Causal Analysis seeks to identify and understand the reasons why things are as they are and hence enabling focus of change activity.
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54 Root causes
The basic principle of causal analysis is to find causes that you can treat rather than treating symptoms (which, as all doctors know, seldom effects a lasting cure).
55 Ask why five times
The trick with seeking root causes is to keep looking. When you ask 'why' of something, you will get a nearby direct cause. If you keep
asking 'why' of each answer, you will eventually get to a cause that you can act on.
56 Cause-effect diagram
The Cause-effect Diagram is a simple hierarchical tool that is used to break down cause into a tree-structure, allowing you to follow individual streams of possible cause.
57 Circular causes
Many causes are not linear but instead act in circles, much as births lead to population increase which leads to even more births.
58 Systemic cause
In systemic problems, the cause is found in the whole system, with the problem distributed across multiple related causes, all of which conspire together to cause the identified effect.
59 Vicious spirals and virtuous circles
Circular cause leads to exponential increases or decreases that are very difficult to interrupt.

60 Creating a positive culture
A positive culture is the holy grail of many change activities.
61 Develop a sense of history
History is important to people, giving them a sense of identity and belonging. Just look at how genealogy becomes more important to people as the grow older.
62 Create a sense of one-ness
Leaders who bring people together talk about 'us' more than 'I'. They propagate the stories of history and present stories that create a sense of togetherness.
63 Promote a sense of membership
Belonging also comes from the benefits that people gain, so work on the reward and recognition system.
64 Increase contact and exchange
Help people stay in touch with one another. This is particularly important in a global or otherwise distributed organization.
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65 Social distance
We like to keep our distance from others and there are very specific social rules about how close we can go to others in particular situations.
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66 Why the distance
Regulating the distances between us and other people provides us with several benefits.
67 Social distances
The social distances here are approximate, of course and will vary with people.
68 Public Zone 12 feet
The public zone is generally over 12 feet. That is, when we are walking around town, we will try to keep at least 12 feet between us and other people.
69 Social Zone 4 - 12 feet
Within the social zone, we start to feel a connection with other people.
70 Personal Zone 2-4 feet
In the personal zone, the conversation gets more direct, and this is a good distance for two people who are talking in earnest about something.
71 Intimate Zone < 2 feet
When a person is within arms reach or closer, then we can touch them in intimate ways.
72 Varying rules
The rules about social distance vary with different groups of people.
73 Town and country
People who live in towns spend more time close to one another and so their social distances may compact somewhat.
74 Different countries
Different countries also have different rules about social distances.

75 Preferences
What makes us different?
76 Preference scales
There are many scales of preference. Note that there are two styles that are commonly used.
77 Feedback and reward
A major driver of people in companies and hence their culture is the general feedback and specific rewards that tell them they are doing a good or bad job.
78 Risk
Uncertainty and risk are something that some people hate and some people thrive on.
79 Solidarity
Solidarity is the degree to which people think together in the same ways, sharing tasks and mutual interests.
80 Sociability
Sociability comes from mutual esteem and concern for ones colleagues.
81 What is culture?
Culture is the collective programming of the human mind that distinguishes the members of one human group from those of another. Culture in this sense is a system of collectively held values. Culture is the deeper level of basic assumptions and beliefs that are shared by members of an organization, that operate unconsciously and define in a basic ‘taken for granted’ fashion an organization's view of its self and its environment.
A simple way of defining culture is: Culture is a system for differentiating between in-group and out-group people.
82 Culture as shared meaning
Culture is very much about groups, and a basic need of groups is to be able to communicate, both at a superficial level (for which ordinary language largely suffices) and also at a deeper level of meaning.
83 Culture as behavioral rules
When a group of people are to exist together, they need a set of rules that helps everyone know what to do in various circumstances, from arguing with one another to dealing with outsiders.
84 Change Complexity Analysis
Change Complexity Analysis seeks to identify how difficult a change project will be. The more complex the project, the more carefully the project will need to be managed.
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85 Elements of Culture
What are the visible attributes of culture? What are the elements that you can point to and say 'that is there to show and sustain this culture?
86 Artifacts
Artifacts are the physical things that are found that have particular symbolism for a culture. They may even be endowed with mystical properties.
87 Stories, histories, myths, legends, jokes
Culture is often embedded and transmitted through stories, whether they are deep and obviously intended as learning devices, or whether they appear more subtly, for example in humor and jokes.

88 Rituals, rites, ceremonies, celebrations
Rituals are processes or sets of actions which are repeated in specific circumstances and with specific meaning.
89 Heroes
Heroes in a culture are named people who act as prototypes, or idealized examples, by which cultural members learn of the correct or 'perfect' behavior.
90 Symbols and symbolic action
Symbols, like artifacts, are things which act as triggers to remind people in the culture of its rules, beliefs, etc.
91 Beliefs, assumptions and mental models
An organization and culture will often share beliefs and ways of understanding the world.
92 Attitudes
Attitudes are the external displays of underlying beliefs that people use to signal to other people of their membership.
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93 Rules, norms, ethical codes, values
The norms and values of a culture are effectively the rules by which its members must abide, or risk rejection from the culture (which is one of the most feared sanctions known).
94 People complexity
The major additional complexity that change projects add over other projects is the potential problems around people.
95 Scope of impact
When some things are changed, they have a significant ripple on other things. Thus, for example, changing a company policy or an organizational goal will have a very broad impact on whoever is involved.
96 Amount of work
The 'what' of change equates to the amount of work that needs to be done. This does not necessarily equate to how many people are affected.
97 Complexity of work
Some work is easy to do, whilst other work requires significant expertise, such as when new products or complex IT systems need to be developed.

98 Who is changed
The most difficult work of change is often around people.
99 Numbers of people
When you have to change a lot of people then, even if the change is small, the job will not be that easy. When you have a lot of people to change, then you may find that someone, somewhere will be more trouble than the rest of people put together.
100 Degree of resistance
If you are going to implement a change that will highly unpopular into an organization where authority is devolved to a low level (for example where most people are 'professionals'), then you must expect a significant level of resistance.

101 Sponsorship of change
In change projects, the normal hierarchy of management control is often broken as the project stretches across many parts of the organization.
102 Initiating sponsor
This is the person who starts the change project and may well be the person with whom you meet at the first meeting.
103 Key sponsor
This is one person (often the most senior manager) who can resolve the stickiest of problems, such as differences between other primary sponsors, and who provides the ultimate authority for the project.
104 Primary sponsors
This is a small group of managers whose support is critical and who have sufficient clout to unblock most problems, including problems with secondary sponsors.
105 Secondary sponsors
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These are managers whose support is needed, albeit at a limited level. They are important at least as they have the ability to block change.
106 The role of sponsors
The sponsors of the project can play a number of roles in the change project.

107 Sponsorship trap
Mismanaging sponsorship is perhaps one of the main reasons why change projects fail. A common sponsorship trap occurs where sponsors see their role as an early agreement, but with no further engagement.
108 Power Words
There are words that are hardly noticed. There are words that stand out.
109 God words
Sometimes words arise in a society or even across societies which, like a God, demand absolute obedience.
110 'In' words
Within companies and specific social groups, God words if I say 'this is profitable' to an executive, he or she will be hard put to turn me down.
111 God talks jargon
Jargon words can very often be God words, as they have special meaning to closed groups.
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112 Devil words
Just as God terms give you power, there are also words which will sap your power. Using these in a positive sense is taking your life in your hands.

113 Devil word repulse
Devil words are so repulsive and so scary, people will quickly turn away from them.
114 Non-PC words
Non-politically-correct words were once quite acceptable, but as society's values changed and people realized that they were using something unacceptable, it made them run even harder away from them.
115 Insults
Beyond non-PC words, variations can easily become pejorative and intended to insult, denigrate and belittle.
116 Charisma words
Between God and Devil words are words that invoke particular effects on other people and can make you appear to have a mystical persuasive charisma.
117 Context counts
The power effect of the words you use depend on the context within which you use them. 'Profit' is very likely to be a God word in most companies, yet in the public services it may well be a Devil word.
118 Don't over-do it!
If you are going to use power words effectively, then they should have a subtle effect.
119 Persuasive language
All use of language can act to persuade, and there are many other pages in the language section of this site that include persuasive elements.

120 Culture
Culture is what happens when people get together. It tells us how to behave and agree. Understanding the culture of a team, organization or country can make a lot of difference when you want to change minds.
121 Retention techniques
When a person is converted to a particular set of beliefs, then it has been found that, particularly if coercive or authoritarian methods were used, then most people will, if there is no effort to sustain the change, will drift back to their original beliefs.

122 Diagnosing change

When you are faced with a situation where change seems to required, one of the early activities is to investigate more fully, to understand context, causes and so on, so you can plan to implement changes that will actually improve things.
123 Historical Review
Much of the reasons why change is required is rooted in the history of the organization. History can also give you lots of very useful information about how your plans may go astray. For these and more reasons, it can be a good idea to look backwards before you look forwards.
124 Look at the external climate
When times are ripe and the pickings are easy, then companies do not have to be very innovative to thrive.
125 See the innovation and change
Companies often start with innovation, but this does not always continue. Look at the great new products that appeared and how they wowed the market. Look for incremental innovation that shows a sustained push to stay ahead of the curve.

126 Watch for the curse of success
When you have a successful product range, it can last for such a long time that you forget how to innovate.
127 Look at the records
Companies may have many records that tell you a story, filling the details and confirming or disconfirming your suspicions.
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128 Look at the finances
The finances of the company will tell you about the fundamental ups and downs. They will show you the profitable and less profitable times and where change became an imperative rather than a possibility.
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129 Look at the words
Written records such as company reports, meeting minutes and so on will also tell a story. Especially those around times of change, you will see what the real priorities of the organization are.
130 Listen to the people
The people of the organization are perhaps the best resource for finding out about the company history.
131 Listen to the old timers
Find the people who have been around since the year dot. Most organizations have people who have survived the ups and downs and who are, to a large extent, the living historians of the company.
132 Hear the range of stories
Get to people in all positions, high and low. Listen to the stories of power and politics.
133 Hear the critical events
Listen for the critical events of change within the organization and what happened next.
134 Look at the history of change
In looking through the areas above, most of all look at how people and the organization as a whole managed change.
135 Watch for change readiness
A change-ready organization is alert and ready. Change does not faze it. People do not fear different things, but look forward with interest and excitement to the challenge of the new.

136 Watch for change capability
It is one thing to be ready for change -- it is another to be good at it. Look at the history of change success and change failure, and try to determine the critical factors that made the difference.
137 Driving objectives
Out of the external forces and internal ambitions, business leaders identify the key purposes and objectives that they want to achieve and hence achieve success in the organization.
138 Organizational alignment
An aligned organization has its processes, technology, reporting structures and individual objectives all aligned with one another.

139 Organizational capability
As well as alignment, an organization needs its people to be able to complete work given to them. This is often assumed to be largely about motivation and skill but, although these may be factors, they are often not as significant as initially assumed.
140 Culture and change
Culture is a perennial problem in change projects and needs to be carefully understood, especially if there is any expectation or desire to change the culture as a part of the project. Culture includes common values, attitudes and consequent behaviors. It directs how people make decisions and how they react to change. It can also vary within an organization, for example a 'leading edge' attitude may be found in research departments and 'customer first' value in service areas.
There are many areas of preferences that people have that shape cultures. There are, within these, a few which are of particular influence around change.
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141 The focus on task or people
Understanding the balance of focus on task vs. person will help you understand the way the leaders of the organization are likely to make decisions.
142 Task first
When there is a focus on task before people, then change may well be harsh and thoughtless. People will be hired and fired without a second thought.
143 People first
When the leaders have a people-first focus, then they may hold back from difficult decisions that will hurt others.
144 The focus on risk or safety
Depending on the risk bias, people will seek or avoid risk. Change often appears to be very risky.
145 Risk-seeking
A company where there is a focus on innovation and taking risks will find change more acceptable and easier to adopt. This is both a good thing and a bad thing.
146 Risk-averse
A company that is risk-averse will likely try to put off change for as long as possible, at least as long as it takes for not changing to be
become riskier than moving, and possibly longer.
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147 The focus on self or others
When people focus may vary between self and others, particularly in the stress of change, then their approach may vary significantly.
148 Self-centered
When people who put themselves first are faced with change, then they will happily sacrifice others in order to save themselves.

149 Other-centered
When people put the well-being of others before themselves, they will sacrifice themselves before others.
150 Helping them change
In helping the company find balance, then your influence will depend on their start point. If they are task first, then show them how ignoring people will lead to tasks done badly or not at all.
151 Emotions
Emotions are our feelings. Literally. We feel them in our bodies as tingles, hot spots and muscular tension. There are cognitive aspects, but the physical sensation is what makes them really different. Emotions affect and are a part of our mood, which is usually a more sustained emotional state. Mood affects our judgment and changes how we process decisions.
152 Motivation
First of all, motivation are 'e-motions'. They act to motivate us. Without emotions we would probably not do very much and hence would not survive - at least in the evolved form we are in now.
153 Internal signals
Internally, for example when we are trying to make understand something or make a decision, we use our emotions to deduce whether what we have concluded is a good idea.
154 Social signals
We generally wear our hearts on our sleeves as our inner emotions are displayed on our outer bodies. Our faces, in particular, have around 90 muscles, 30 of which have the sole purpose of signaling emotion to other people.
155 Emotional Intelligence
'Emotional Intelligence' is a neat metaphor that borrows from the notion of IQ. It implies that some people are better at handling emotions than others. It also hints that you might be able to increase your EQ.
156 Self-awareness
Being emotionally self-aware means knowing how you feel in “real time.” Self-knowledge is the first step in being able to handle emotions.
157 Emotional literacy
Emotional literacy means being able to label emotions precisely. This includes the emotions of others and especially yourself.
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158 Empathy & compassion
Empathy is the ability to feel and understand the emotions of others. If you can empathies, you can engender trust, as people desperately want to be understood at the emotional level.
159 Balance
The ability to balance emotion and reason in making decisions leads to good decisions. Emotion should not be abandoned, lest cold and callous decisions are made.
160 Responsibility
Emotional Intelligence means taking primary responsibility for your own emotions and happiness. You cannot say that others “made” you feel the way you feel.

161 Association and emotion
An interesting phenomenon is that when we put ourselves mentally into a person or situation, we experience the emotions of that person more strongly.
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162 Putting yourself in the picture
Personal history
Take an emotional experience from your past, and think back to that time. Put yourself in the picture, so you are re-living the experience (not standing back or looking down on yourself). See the situation 'through your own eyes'.
163 Empathizing
We can do the same with other people - when we empathize with them, we are putting ourselves into their body and their experiences.
164 Standing back
The reverse of association is dissociation. Take that same emotional experience and now move to a position above the scene, so you can see yourself in it. You will now most likely experience the emotion far less.
165 Feeling what other feel
Empathy is the ability to not only detect what others feel but also to experience that emotion yourself.
166 It's not sympathy
Empathy and sympathy are very close and are sometimes used as synonyms. The easiest way to separate them is to remember that empathy is about feelings whilst sympathy is about actions.
167 It's definitely not psychopathic
A defining element of a psychopath is that they do not and probably cannot empathize with other people. They are often good at imitating this, but in doing so they are using it in a cold and manipulative way.
168 It has many benefits
The value of empathy comes not from understanding the other person's feelings, but what you do as a result of this.
169 Empathy builds trust
Empathy displayed can be surprising and confusing. When not expected, it can initially cause suspicion, but when sustained it is difficult not to appreciate the concern. Empathy thus quickly leads to trust.
170 Empathy closes the loop
Consider what would happens if you had no idea what the other person felt about your communications to them.
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171 Emotion and decision
We make many decisions, and sometimes we are more or less logical about them. And it is arguable that all decision are, ultimately emotional.
172 Logical vs. emotional decision-making
Decision-making is a cognitive process where the outcome is a choice between alternatives. We often have different preferences as to our preferred, approach, varying between thinking and feeling.
173 Logical decision-making
When we use logic to make decisions, we seek to exclude emotions, using only rational methods, and perhaps even mathematical tools.
174 Emotional decision-making
There is a whole range of decision-making that uses emotion, depending on the degree of logic that is included in the process.
175 Emotion and rationality
Emotion and rational thinking are, to a certain extent, mutually exclusive.
176 Primary emotions
What is felt first
Primary emotions are those that we feel first, as a first response to a situation. Thus, if we are threatened, we may feel fear. When we hear of a death, we may feel sadness. They are unthinking, instinctive responses that we have. We will typically see these in animals also, which confirms our suspicion that they have an evolutionary basis.
Typical primary emotions include fear, anger, sadness and happiness (although it is worth noting that these can also be felt as secondary emotions).

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177 Secondary emotions
What is felt next
Secondary emotions appear after primary emotions. They may be caused directly by them, for example where the fear of a threat turns to anger that fuels the body for a fight reaction. They may also come from more complex chains of thinking.
178 Greed
179 Something not needed
Greed is when I want something that I do not really need. I want it just to possess it.
180 Something for nothing
Greed is also a form of hope where the expected reward is typically far in excess of the time and cost expected to be invested.
181 Hope
Hope happens when someone sees something, decides that it is desirable, realizes that they may not get it, but believes that there is still a chance of getting it.
To put it tersely, though perhaps in a complex way, hope is expectation moderated by probabilistic estimation of a desired event.

182 Envy
Envy is often associated with the color green and is portrayed as 'the green-eyed monster'. It is wanting what others have, desiring to possess what they possess. You can be envious of tangible and intangible things, including their wealth, their good looks and their innate intelligence.
183 Envy and jealousy
Jealousy is slightly different from envy as it involves a third party. It can involve potential loss, such as when we are jealous when someone threatens to woo away our boyfriend or girlfriend. Envy is always about potential gain.
184 Desire
Desire happens when we want something. The strength of that desire can range from weak 'would like to sometime' to a raging thirst to possess something now.
185 Triggering desire
Desire is triggered when we see or think about something we want.
Desire increase when what we want is visible, but just out of reach. It may also increase when we have closer contact with the item, but which we still do not possess.
186 Love
Love is a massive motivator and can lead people to perform all kinds of self-sacrificial acts.
187 Conversion
Conversion is the changing of beliefs, values, attitudes and behaviors of individuals into different ideologies. These pages are largely drawn from studies of destructive cults and brainwashing, although the methods used are surprisingly common elsewhere, including in religions, social groups and organizations.

188 Asset-stripping
One thing that most groups need to survive is money, and one source of this is new members. If the group can strip them of their assets.
189 Dematerializing
In their focus on what it right and wrong, the group removes material wealth from being worthwhile and good from their list of values. It is seen as a distraction from the core ideology and purpose of life in the group.
190 Reframing wealth
Assets and their pecuniary value are re-framed as being useful not to the individual but to the group and its purposes.
191 Confession
Confession may seem like an odd part of conversion, but it is particularly effective at enabling people to put an undesirable past behind them. As well as a conversion technique, it is also useful for retention.
192 Agreeing the rules

The basic idea behind confession is that there are some things which are bad, and which contravene defined rules and values.
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193 Starting easy
Agreement over rules typically starts with generalized rules with which it is hard to disagree, for example 'people should help one another'.
194 Tightening the rules
These rules may then be gradually tightened over time. As people accept the basic premise, additional judgment criteria are added.
195 The assumptions of guilt and atonement
A basic assumption (and by implication a rule) that is often unspoken is that the person in question is already guilty. Guilt is an effective lever that casts the person as imperfect and inferior.
196 Confessing sins
Having agreed what the rules are, individuals are encouraged to confess past 'sins'.
197 The tension of guilt
This creates a tension between the person's actions and their stated belief that the action is bad.
198 Release and atonement
Confessing thus leads to a blessed relief, especially when the tension has been exacerbated by declarations of how terrible sins are and how the person is understood to be basically good.
199 The subtle lever of authority
A subtle implication of all this is to position the sinner as inferior and the person to whom they are confessing as superior.
200 The building of trust
Confessing sins is to expose vulnerability, which requires trust. Confession thus acts to increase the bonding of the individual to those hearing the confession, as consistency principle provides the argument that if I am confessing, then those listening must be trustworthy.
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201 Public confessions
The whole effect may be intensified by making the confession public. It both increases the hurt of discomfort and also enables a greater rescue effects and consequent relief.
202 Entrancement
Entrancement is used during conversion to open the mind to suggestion and limit rational consideration.
203 Altered states
It can be argued that we are always in some kind of trance, and that we dip in and out of deeper states as we daydream and fixate on things in our normal lives.

204 Individual and social
You can go into a trance individually. You can also become entranced as a group. Crowd effects are well known, for example at large sports events whole swathes of the audience will emote and act as one.
205 Suggestibility
During the altered state, the person is likely to be susceptible to suggestion. That is, they may accept something with limited or no cognitive challenge or thoughtful reflection.
206 Hypnotic possibilities
If a person is hypnotized, will they do things they would not normally do? One theory states that we will not do things outside our morals. Yet in the 1950s, the CIA were exploring the use of hypnosis.
207 Rhythm
Repetitive rhythm has an interesting effect on us. Perhaps it is something primitive, but a repeating rhythm tends to send us into a trance state. Think about music, dancing, drumming and chanting. These are used in many religious meetings as well as the clubs and dance-halls where social groups gather. Singing may be about group tenets.
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208 Ritual
Repetition not only happens at the speed of clapping - it also happens as we repeat familiar rituals. If I perform various acts that end up with going into a trance, then next time I start the same sequence, I will be most of the way to the trance before I get there.
209 Prayer and meditation
In prayer and meditation, the person concentrates on a particular theme and seeks to exclude all other thoughts.
210 Guided thinking
The final method of entrancement discussed here is where the person gives up control of where they are thinking to someone else who tells them what to think and feel.
211 Isolation
One of the methods by which groups convert and retain members is by separating them

from influences that enable or encourage them to think in contrary ways.
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212 Entrapment
One of the first dilemmas for groups seeking to recruit new members is how to get them in one place long enough to apply sufficient persuasion to cause them to convert (or at least take the next step in the right direction).
213 The weekend session
One of the most effective ways of doing this is to invite them to a 'weekend in the country'. The event may be framed as getting to know more friends, discussions, education or other attractive purposes.
214 Social events
Another method is through shorter-term sessions, perhaps lasting just one evening, where it may appear that there are a number of other recruits who all are persuaded - whilst the truth might be that they are already full members of the group.
215 Individual relationships
An even slower method is to build one-to-one relationships, which may even be romantic in nature or may just be based on apparent friendship.
216 Excluding contrary influence
If a person is provided with persuasive arguments, they may be dissuaded from joining the group or even persuaded to leave by contrary arguments (particularly if the original arguments are shaky).
217 Physical isolation
The first stage is to isolate people from external influences by moving the people physically away from them. Hence the weekend session is most effectively done when there is no way for the people to escape (for example they were transported there by group members and it is a long way home).
218 Mental isolation

There are many ways that a person can be made to feel alone, and hence seek the attention of whoever is there. If they are told that all they have once held to be true, then they will start to feel uncertain.
219 Control of media
Once physical isolation is achieved, a further step is to use information control to ensure that no contrary messages appear by accident. Thus newspapers, television, books etc. may all be removed, censured or controlled. These can then be replaced with confirming and persuading literature and other media.
220 Social confirmation
Perhaps the most persuasive message is one that you are told in the corridor by friends who seem not to have any particular axe to grind. Social confirmation occurs when everyone else confirms the core message.
221 Guilt
When values are involved, then the choices are not just between agreement or disagreement - they are about good and bad. Any thought that is against group values and rules is framed as bad, which carries a heavy guilt penalty.
222 Thought-stopping
Thought-stopping includes various methods of stopping thinking by distraction or dissuasion.
223 Keeping busy
A very simple method that groups use to retain their members is very simply to keep them busy.
224 Every minute of the day
The people in the group have their days planned out for them, such that they have hardly a moment to themselves during which they may think about leaving of disobeying.
225 And into the night
What many of us call 'night' can also be a period during which people are kept busy. Group members may go to bed late and/or get up early. Groups may also wake people up at various times during the night for assorted rituals, from prayer to 'important revelations' from the leader.
226 Everything is provided
When first joining the group, it can be a great relief to find that everything is provided for you. After the weight of responsibility of life outside, where you are constantly faced with difficult choices, it can be marvelous to find that you don't have to do everything for yourself.
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227 Rites of passage
A classic method that groups and gangs use is a rite of passage where initiates have to perform embarrassing, difficult or painful tasks, that can range from body mutilation to fasting to suffering ritualized abuse.
228 Every detail of living
The more the person gets into the group, the more even the smallest decisions may be removed from them.

229 Polarization
One way in which groups lock in their members is by creating a simple, but powerful, black-and-white picture of the world in which sharp choices have to be made.
230 Lionizing the group
The group is presented as representing or seeking ultimate good. This may start with the notion of a socially caring and harmonious society, but then positions itself as being superior to the rest of the world. In fact only an idiot would consider leaving such a paradise.

231 Demonizing the out-group
Anyone who is not a member of the group is cast either as innocent and 'to be saved', or bad and either to be shunned or to be fleeced or otherwise taken advantage of.
232 Punishing offenders
By association, anyone who expresses any thoughts about leaving the group is effectively saying that they prefer the company demons to the company of gods. This is just cause for judgment and punishment to 'cleanse' them of such evil thoughts.
233 Special language
Language and words are how we encapsulate meaning. Hence, if you control language, you control thought.
234 The meaning of words
Words are little capsules of meaning. They are symbols upon which we hang bagsful of inferences and understanding. We think in words and sentences.
235 New words for new meanings
When something new is discovered, then we give it a new word. This separates the new thing from other things. Having a separate word makes it a separate thing, with different meaning.
236 Old words for new meanings
The reverse can also be done, in that existing words can be redefined to have different meanings. Teenagers and advertisers regularly do this, and superlatives from many different domains have been pressed into new service. 'Fabulous' means 'like a fable'. 'Fantastic' means 'like a fantasy'. And so on.
237 Words that control
Using special words and language can lead to significant influence and control of other people.
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238 Emotional control
Words contain and trigger emotions. Think about swearing, children, crime, movie icons and more. With a few choice words, it is possible to evoke most emotions in other people. Power words are a typical example.
239 The allure of special words
Groups and leaders often keep special words for use only within inner circles of power. These then become symbols within the inner group of its exclusivity and also become attractors to others who want to join the inner group and learn these special words.
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240 Striving
A way that members of groups are retained is by assuring that they never reach completion, and that they are constantly striving for more.
241 Creating hope
Jonathan Swift said, 'It is better to travel hopefully than arrive'. Hope is a key part of striving, along with a belief in better things to come for those who strive.
242 Ultimate promises
The group typically dangles a carrot in front of the person in the form of the promise of enlightenment, riches, being 'saved' and so on. Framing what the person once thought as unattainable as now a real possibility awakens a deep longing in them.

243 Early success

Early successes serves to bond the person further into this goal and serves to amplify their hope. This may often be created by a self-fulfilling prophesy - if you believe in something enough, it is surprising what you can achieve.
244 A sequence of rewards
A more controllable form or reward is given with promotion within the group to higher levels, for example by giving them a new status name (acolyte, traveler, master, manager, director, etc.)
245 Unattainable perfection
Individuals are constantly encouraged to constantly push towards this ultimate but unattainable perfection.
246 The leader knows perfection
The leader of the group is the ultimate judge of what perfection is and how well or badly the person is progressing towards it.
247 Imperfection into punishment
The unattainability of the ultimate perfection can then used to induce guilt and show the person to be sinful and hence sustain the requirement for confession and more ardent obedience to those higher than them in the group's order of perfection.

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Mind control

(not to be confused with "brainwashing") refers to a broad range of psychological tactics able to subvert an individual's control of his own thinking, behavior, emotions, or decisions. The concept is closely related to hypnosis[citation needed][dubious – discuss], but differs in practical approach.
There are a number of controversial issues regarding mind control and the methods by which control might be attained (either direct or more subtle) are the focus of study among psychologists, neuroscientists, and sociologists.
The question of mind control has been discussed in relation to religion, politics, prisoners of war, totalitarianism, black operations, neural cell manipulation, cults, terrorism, torture, parental alienation, and even battered person syndrome.
Mind control as a legal defense tactic (see also temporary insanity) was rejected by the court in the case of Patty Hearst, and in several court cases involving New Religious Movements.
Also, questions of mind control are regarding ethical questions linked to the subject of free will.[
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[edit] Lifton thought reform model
Main article: Thought Reform (book)
In his 1961 book Thought Reform and the Psychology of Totalism: A Study of "Brainwashing" in China, psychiatrist Robert Jay Lifton, M.D., describes eight coercive methods which, he says, are able to change the minds of individuals without their knowledge and were used with this purpose on prisoners of war in Korea and China. These include:[1]
Milieu Control. This involves the control of information and communication both within the environment and, ultimately, within the individual, resulting in a significant degree of isolation from society at large.
Mystical Manipulation. There is manipulation of experiences that appear spontaneous but in fact were planned and orchestrated by the group or its leaders in order to demonstrate divine authority or spiritual advancement or some special gift or talent that will then allow the leader to reinterpret events, scripture, and experiences as he or she wishes. Gregory Bodenhamer Theoretical models and method Nollijy University PeopleNology
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Demand for Purity. The world is viewed as black and white and the members are constantly exhorted to conform to the ideology of the group and strive for perfection. The induction of guilt and/or shame is a powerful control device used here.
Confession. Sins, as defined by the group, are to be confessed either to a personal monitor or publicly to the group. There is no confidentiality; members' "sins," "attitudes," and "faults" are discussed and exploited by the leaders.
Sacred Science. The group's doctrine or ideology is considered to be the ultimate Truth, beyond all questioning or dispute. Truth is not to be found outside the group. The leader, as the spokesperson for God or for all humanity, is likewise above criticism.
Loading the Language. The group interprets or uses words and phrases in new ways so that often the outside world does not understand. This jargon consists of thought-terminating clichés, which serve to alter members' thought processes to conform to the group's way of thinking.
Doctrine over person. Member's personal experiences are subordinated to the sacred science and any contrary experiences must be denied or reinterpreted to fit the ideology of the group.
Dispensing of existence. The group has the prerogative to decide who has the right to exist and who does not. This is usually not literal but means that those in the outside world are not saved, unenlightened, unconscious and they must be converted to the group's ideology. If they do not join the group or are critical of the group, then they must be rejected by the members. Thus, the outside world loses all credibility. In conjunction, should any member leave the group, he or she must be rejected also.
In his 1999 book Destroying the world to save it: Aum Shinrikyo, Apocalyptic Violence and the New Global Terrorism, he concluded that thought reform was possible without violence or physical coercion.
Robert W. Ford, a British radio operator who worked in Tibet in the 50's, spent 5 years in Chinese jails. He published a book entitled "Captured in Tibet", describing and analyzing thought reform to which he was harshly subjected.[2]

[edit] William Sargant's theories on mind control
William Sargant connected Pavlov’s findings to the ways people learned and internalized belief systems. Conditioned behavior patterns could be changed by stimulated stresses beyond a dog’s capacity for response, in essence causing a breakdown. This could also be caused by intense signals, longer than normal waiting periods, rotating positive and negative signals and changing a dog’s physical condition, as through illness. Depending on the dog’s initial personality, this could possibly cause a new belief system to be held tenaciously. Sargant also connected Pavlov’s findings to the mechanisms of brain-washing in religion and politics.[3]
"Though men are not dogs, they should humbly try to remember how much they resemble dogs in their brain functions, and not boast themselves as demigods. They are gifted with religious and social apprehensions, and they are gifted with the power of reason; but all these faculties are physiologically entailed to the brain. Therefore the brain should not be abused by having forced upon it any religious or political mystique that stunts the reason, or any form of crude rationalism that stunts the religious sense." (p. 274)[3]

[edit] Margaret Singer's conditions for mind control
Psychologist Margaret Singer describes in her book Cults in our Midst six conditions which she says would create an atmosphere in which thought reform is possible. Singer states that these conditions involve no need for physical coercion or violence.[4]
Keep the person unaware of what is going on and how he is being changed a step at a time.
Potential new members are led, step by step, through a behavioral-change program without being aware of the final agenda or full content of the group. The goal may be to make them deployable agents for the leadership, to get them to buy more courses, or get them to make a deeper commitment, depending on the leader's aim and desires.
Control the person's social and/or physical environment; especially control the person's time.
Through various methods, newer members are kept busy and led to think about the group and its content during as much of their waking time as possible.
Systematically create a sense of powerlessness in the person.
This is accomplished by getting members away from their normal social support group for a period of time and into an environment where the majority of people are already group members.
The members serve as models of the attitudes and behaviors of the group and speak an in-group language.
Strip members of their main occupation (quit jobs, drop out of school) or source of income or have them turn over their income (or the majority of) to the group.
Once stripped of your usual support network, your confidence in your own perception erodes.
As your sense of powerlessness increases, your good judgment and understanding of the world are diminished. (ordinary view of reality is destabilized)
As group attacks your previous worldview, it causes you distress and inner confusion; yet you are not allowed to speak about this confusion or object to it -- leadership suppresses questions and counters resistance.
This process is sped up if you are kept tired -- the cult will keep you constantly busy.
Manipulate a system of rewards, punishments and experiences in such a way as to inhibit behavior that reflects the person's former social identity.
Manipulation of experiences can be accomplished through various methods of trance induction, including leaders using such techniques as paced speaking patterns, guided imagery, chanting, long prayer sessions or lectures, and lengthy meditation sessions.
Your old beliefs and patterns of behavior are defined as irrelevant or evil. Leadership wants these old patterns eliminated, so the member must suppress them.
Members get positive feedback for conforming to the group's beliefs and behaviors and negative feedback for old beliefs and behavior.
Manipulate a system of rewards, punishments, and experiences in order to promote learning the group's ideology or belief system and group-approved behaviors.
Good behavior, demonstrating an understanding and acceptance of the group's beliefs, and compliance are rewarded while questioning, expressing doubts or criticizing are met with disapproval, redress and possible rejection. If one expresses a question, he or she is made to feel that there is something inherently wrong with them to be questioning.
The only feedback members get is from the group, they become totally dependent upon the rewards given by those who control the environment.
Members must learn varying amounts of new information about the beliefs of the group and the behaviors expected by the group. Gregory Bodenhamer Theoretical models and method Nollijy University PeopleNology
GregoryBodenhamer@Live.com
The more complicated and filled with contradictions the new system is and the more difficult it is to learn, the more effective the conversion process will be.
Esteem and affection from peers is very important to new recruits. Approval comes from having the new member's behaviors and thought patterns conform to the models (members). Members' relationship with peers is threatened whenever they fail to learn or display new behaviors. Over time, the easy solution to the insecurity generated by the difficulties of learning the new system is to inhibit any display of doubts -- new recruits simply acquiesce, affirm and act as if they do understand and accept the new ideology.
Put forth a closed system of logic and an authoritarian structure that permits no feedback and refuses to be modified except by leadership approval or executive order.
The group has a top-down, pyramid structure. The leaders must have verbal ways of never losing.
Members are not allowed to question, criticize or complain -- if they do, the leaders allege that the member is defective -- not the organization or the beliefs.
The individual is always wrong -- the system, its leaders and its belief are always right.
Conversion or remolding of the individual member happens in a closed system. As members learn to modify their behavior in order to be accepted in this closed system, they change -- begin to speak the language -- which serves to further isolate them from their prior beliefs and behaviors.
A report on brainwashing and mind control presented by an American Psychological Association (APA) task force known as the APA Taskforce on Deceptive and Indirect Techniques of Persuasion and Control (DIMPAC), chaired by Singer, was rejected in 1987 by the APA's Board of Social and Ethical Responsibility for Psychology (BSERP) as lacking "the scientific rigor and evenhanded critical approach necessary for APA imprimatur." and cautioned the task force members to "not distribute or publicize the report without indicating that the report was unacceptable to the Board."[5]
In 2001, Alberto Amitrani and Raffaella Di Marzio, from the Roman seat of the Group for Research and Information about Sects (GRIS) published an article in which they assert that the rejection of the report should not be construed as a rejection of the theories of thought reform and mind control as applied to New Religious Movements, and that the rejection by one division of the APA does not represent the whole association. They quote a personal e-mail from Benjamin Zablocki, professor of sociology, from 1997 in which Zablocki told the authors "many people have been misled about the true position of the APA and the ASA with regard to brainwashing", and that the APA urged scholars to do more research on the matter. They also write that they have reason to believe that the APA still considers "psychological coercion" to be a phenomenon worth investigating, and not a notion rejected by the scientific community. They also write "Otherwise, why would people such as Margaret Singer, Michael Langone, and others considered to be 'anti-cultists' contribute to APA Conventions and be respected in other prestigious professional bodies as well?"[6]
Writing in 1999, research and forensic psychologist Dick Anthony noted that the removal of Singer's brainwashing concept from the most recent edition of the Diagnostic and Statistical Manual of Mental Disorders (DSM IV) "would seem to indicate that the American Psychiatric Association, like the American Psychological Association, the American Sociological Association and the Society for the Scientific Study of Religion, has repudiated Singer's cultic brainwashing theory because of its unscientific character." Anthony also noted that Singer's testimony had also been repeatedly excluded from American legal trials.[7]

[edit] Steven Hassan's BITE model
In his book Releasing the Bonds: Empowering People to Think for Themselves, mental health counselor and exit counselor Steven Hassan describes his mind-control model, "BITE". "BITE" stands for "Behavior, Information, Thoughts, and Emotions." The model has a basis on the works of Singer and Lifton, and on the cognitive dissonance theory of Leon Festinger.[8]
In the book, Hassan describes the components of the BITE model:[8]
Behavior Control
Regulation of individual’s physical reality
Major time commitment required for indoctrination sessions and group rituals
Need to ask permission for major decisions
Need to report thoughts, feelings, and activities to superiors
Rewards and punishments (behavior modification techniques positive and negative)
Individualism discouraged; "group think" prevails
Rigid rules and regulations
Need for obedience and dependency
Information Control
Use of deception
Access to non cult sources of information minimized or discouraged
Compartmentalization of information; Outsider vs. Insider doctrines
Spying on other members is encouraged
Extensive use of cult generated information and propaganda
Unethical use of confession
Thought Control
Need to internalize the group’s doctrine as "Truth"
Use of "loaded" language (for example, “thought terminating clichés"). Words are the tools we use to think with. These "special" words constrict rather than expand understanding, and can even stop thoughts altogether. They function to reduce complexities of experience into trite, platitudinous "buzz words."
Only "good" and "proper" thoughts are encouraged.
Use of hypnotic techniques to induce altered mental states
Manipulation of memories and implantation of false memories
Use of thought stopping techniques, which shut down "reality testing" by stopping "negative" thoughts and allowing only "good" thoughts
Rejection of rational analysis, critical thinking, constructive criticism. No critical questions about leader, doctrine, or policy seen as legitimate.
No alternative belief systems viewed as legitimate, good, or useful
Emotional Control
Manipulate and narrow the range of a person’s feelings
Make the person feel that if there are ever any problems, it is always their fault, never the leader’s or the group’s
Excessive use of guilt
Excessive use of fear
Extremes of emotional highs and lows
Ritual and often public confession of "sins"
Phobia indoctrination: inculcating irrational fears about ever leaving the group or even questioning the leader’s authority. The person under mind control cannot visualize a positive, fulfilled future without being in the group.
Hassan writes that cults recruit and retain members through a three-step process which he refers to as "unfreezing," "changing," and "refreezing". This involves the use of an extensive array of various techniques, including systematic deception, behavior modification, withholding of information, and emotionally intense persuasion techniques (such as the induction of phobias), which he collectively terms mind control. He describes these steps as follows:[9]
Unfreezing: the process of breaking a person down
Changing: the indoctrination process
Refreezing: the process of reinforcing the new identity
In Releasing the Bonds he also writes "I suspect that most cult groups use informal hypnotic techniques to induce trance states. They tend to use what are called "naturalistic" hypnotic techniques. Practicing meditation to shut down thinking, chanting a phrase repetitively for hours, or reciting affirmations are all powerful ways to promote spiritual growth. But they can also be used unethically, as methods for mind control indoctrination."[8]Gregory Bodenhamer Theoretical models and method Nollijy University PeopleNology
GregoryBodenhamer@Live.com
Hassan, after taking part in a number of deprogrammings in the late 1970s, states that he is no longer involved in this practice.[10] and which eventually became completely illegal except in the case of minors.[citation needed]
In Releasing the Bonds, Hassan describes an approach that he calls the "Strategic Interaction Approach" (SIA) in order to help cult members leave their groups, and in order to help them recover from the psychological damage that they have incurred. The approach is non-coercive and the person being treated is free to discontinue it at any time. He writes: "The goal of the SIA is to help the loved one recover his full faculties; to restore the creative, interdependent adult who fully understands what has happened to him; who has digested and integrated the experience and is better and stronger from the experience."[11]
In 1998 the Enquete Commission issued its report on "So-called Sects and Psychogroups" in Germany. Reviewing Hassan's BITE model, the report said that:[12]
Thus, the milieu control identified by Hassan, consisting of behavioural control, mental control, emotional control and information control cannot, in every case and as a matter of principle, be characterised as "manipulative". Control of these areas of action is an inevitable component of social interactions in a group or community. The social control that is always associated with intense commitment to a group must therefore be clearly distinguished from the exertion of intentional, methodical influence for the express purpose of manipulation.
Mind Control and the Battered Person Syndrome
A very different explanation of the control some groups have over their members is by associating it with Battered person syndrome and Stockholm syndrome. This has been done by psychologists Teresa Ramirez Boulette, Ph.D. and Susan M. Andersen, Ph.D.

[edit] Social psychology tactics
A contemporary view of mind control sees it as an intensified and persistent use of well researched social psychology principles like compliance, conformity, persuasion, dissonance, reactance, framing or emotional manipulation.
One of the most notable proponents of such theories is social psychologist Philip Zimbardo, former president of the American Psychological Association:
I conceive of mind control as a phenomena [sic] encompassing all the ways in which personal, social and institutional forces are exerted to induce compliance, conformity, belief, attitude, and value change in others. [13]
"Mind control is the process by which individual or collective freedom of choice and action is compromised by agents or agencies that modify or distort perception, motivation, affect, cognition and/or behavioral outcomes. It is neither magical nor mystical, but a process that involves a set of basic social psychological principles."
In Influence, Science and Practice, social psychologist Robert Cialdini argues that mind control is possible through the covert exploitation of the unconscious rules that underlie and facilitate healthy human social interactions. He states that common social rules can be used to prey upon the unwary, and he titles them as follows:
"Reciprocation: The Old Give and Take...and Take"
"Commitment and Consistency: Hobgoblins of the Mind"
"Social Proof: Truths Are Us"
"Liking: The Friendly Thief"
"Authority: Directed Deference"
"Scarcity: The Rule of the Few"
Using these six broad categories, he offers specific examples of both mild and extreme mind control (both one on one and in groups), notes the conditions under which each social rule is most easily exploited for false ends, and offers suggestions on how to resist such methods.

[edit] Social psychological conditioning by Stahelski
Writing in the Journal of Homeland Security, a publication of the ANSER Institute for Homeland Security, Anthony Stahelski identifies five phases of social psychological conditioning which he calls cult-like conditioning techniques employed by terrorist groups: [Stahelski, 2004]:
0 Depluralization: stripping away all other group member identities
1 Self-deindividuation: stripping away each member’s personal identity
2 Other-deindividuation: stripping away the personal identities of enemies
3 Dehumanization: identifying enemies as subhuman or nonhuman
4 Demonization: identifying enemies as evil Gregory Bodenhamer Theoretical models and method Nollijy University PeopleNology
5 GregoryBodenhamer@Live.com

[edit] Subliminal advertising
Main article: Subliminal message
Subliminal advertising was proposed around 1960 as a means for organized mass control of human behavior. The allegations has since then fallen out of the common debate, because there are few reports that subliminal advertising has any real effect in the way advertisers may wish.

[edit] Cults and mind control controversies
Some of the mind control models discussed above have been related to religious and non-religious cults (for debates regarding what is a cult, see the article). There is debate among scholars, members of new religious movements, and cult critics whether or not mind control is applied either in general or by any particular group.

[edit] Scholarly points of view
While the majority of scholars in the study of religion reject theories of mind control (e.g., Massimo Introvigne and J. Gordon Melton), it is often accepted in psychology and psychiatry[citation needed] (e.g., Margaret Singer, Michael Langone, and Philip Zimbardo) and in sociology the opinions are divided (e.g., David G. Bromley and Anson Shupe contra, Stephen A. Kent and Benjamin Zablocki pro). Most scholars have either a decided contra or a decided pro opinion; there are few who advocate a moderate point of view.[citation needed]
James T. (Jim) Richardson, professor of Sociology and Judicial Studies at the University of Nevada, writes in his "Brainwashing" Claims and Minority Religions Outside the United States: Cultural Diffusion of a Questionable Concept in the Legal Arena that, while heavy on theory, the mind control model is light on evidence:
"The CCM movement has collected some information to support its belief that religious groups successfully employ mind-control techniques. But the data is unreliable. The information typically represents a very small sample size. It is not practical to obtain information before, during and after an individual has been in a new religious movement (NRM). Often, their data is disproportionately obtained from former members of a religious organization who have been convinced during CCM counseling that they have been victims of mind-control." [14]
James Richardson, also states that if the NRMs had access to powerful brainwashing techniques, one would expect that NRMs would have high growth rates, while in fact most have not had notable success in recruitment. Most adherents participate for only a short time, and the success in retaining members has been limited. In addition, Thomas Robbins, Eileen Barker, Newton Maloney, Massimo Introvigne, John Hall, Lorne Dawson, Anson Shupe, David G. Bromley, Gordon Melton, Marc Galanter, Saul Levine and other scholars researching NRMs have argued and established to the satisfaction of courts and relevant professional associations and scientific communities that there exists no scientific theory, generally accepted and based upon methodologically sound research, that supports the brainwashing theories as advanced by the anti-cult movement. [15]
Sociologist Benjamin Zablocki sees strong indicators of mind control in some NRMs and suggests that the concept should be researched without bias:
"I am not personally opposed to the existence of NRMs and still less to the free exercise of religious conscience. I would fight actively against any governmental attempt to limit freedom of religious expression. Nor do I believe it is within the competence of secular scholars such as myself to evaluate or judge the cultural worth of spiritual beliefs or spiritual actions. However, I am convinced, based on more than three decades of studying NRMs through participant-observation and through interviews with both members and ex-members, that these movements have unleashed social and psychological forces of truly awesome power. These forces have wreaked havoc in many lives—in both adults and in children. It is these social and psychological influence processes that the social scientist has both the right and the duty to try to understand, regardless of whether such understanding will ultimately prove helpful or harmful to the cause of religious liberty." (Zablocki, 1997)
Sociologists David Bromley and Anson Shupe consider the idea that "cults" are brainwashing American youth to be "implausible".[14]. Sociology professor Stephen A. Kent published several articles where he discusses practices of NRMs as regards to brainwashing [16] [17]
In 1984 the American Psychological Association (APA) requested Margaret Singer, the main proponent of mind control theories, to set up a working group called the APA taskforce on Deceptive and Indirect Techniques of Persuasion and Control (DIMPAC).
In 1987 the DIMPAC committee submitted its final report to the Board of Social and Ethical Responsibility for Psychology of the APA. On May 11, 1987 the Board rejected the report. In the rejection memo [18] it is stated: "Finally, after much consideration, BSERP does not believe that we have sufficient information available to guide us in taking a position on this issue.".
There are two interpretations of this rejection: one side (e.g. Amitrani and di Marzio 2000 and Zablocki 2001) see it as no position on the issue of brainwashing, the other (e.g. Introvigne 1997) sees it as rejecting all brainwashing theories.
Philip Zimbardo, who teaches a course on the "The psychology of mind control" at Stanford University, wrote that "Several participants [in a presentation called 'Cults of Hatred'] challenged our profession to form a task force on extreme forms of influence, asserting that the underlying issues inform discourses on terrorist recruiting, on destructive cults versus new religious movements, on social-political-'therapy' cults and on human malleability or resiliency when confronted by authority power."[19]
Recently, there are indications that some members of both sides are willing to start a dialog as, for example, in the 2001 book "Misunderstanding Cults: Searching for Objectivity in a Controversial Field". Additionally, professor of Sociology Eileen Barker was invited to speak at the 2002 yearly conference of the International Cultic Studies Association. And J. Gordon Melton and Douglas Cowan were invited to speak at a conference sponsored by the Evangelical Ministries to New Religions.

[edit] Mind control, exit counseling, and deprogramming
Opponents of some new religious movements have accused them of being cults that coerce recruits to join (and members to remain) by using strong influence over members that is instilled and maintained by manipulation (see also Anti-cult movement, Opposition to cults and new religious movements and Christian countercult movement). Such opponents frequently advocate exit counseling as necessary to free the cult member from mind control. The practice of coercive deprogramming has practically ceased. (Kent & Szimhart, 2002)
Opponents of deprogramming generally regard it as an even worse violation of personal autonomy than any loss of free will attributable to the recruiting tactics of new religious movements. These people complain that targets of deprogramming are being deceived, denied due process, and forced to endure more intense manipulation than that encountered during their previous group membership.
Steven Hassan, who began his career as a deprogrammer, criticizes deprogramming in his book Releasing the Bonds: Empowering People to Think for Themselves. He writes that "Deprogramming has many drawbacks. I have met dozens of people who were successfully deprogrammed but, to this day, experience psychological trauma as a result of the method. These people were glad to be released from the grip of cult programming but were not happy about the method used to help them."[20]

[edit] Mind control and recruitment rates
Eileen Barker states that out of one thousand people persuaded by the Moonies [Unification Church] to attend one of their overnight programs in 1979, 90% had no further involvement. Only 8% joined for more than one week and less than 4% remained members by 1981, two years later.[14]
Tyler Hendricks, former president of the Unification Church, estimates that approximately 100,000 people "moved into" the Unification Church as full-time members from the 1970s to the 1990s. Membership in the church was 8,600 in 2004 (counting only those who joined as adults and excluding the children of members). This is an attrition rate of 93%.
Billy Graham, one of the most prominent evangelists of the last century had only an average of 1% of the attendants of his evangelizations heed the altar call at all. Follow-up work after evangelizations shows that only 10% of the people responding to an altar call actually do join a church. Therefore successful Christian evangelizations resulted in a longterm success rate of 0.1%, as compared to the 4% of Barker's observation. And these 0.1% do not become full-time missionaries as in the Unification Church. (Langone, 1993).

[edit] Mind control and faith
The American Civil Liberties Union (ACLU) published a statement in 1977 related to brainwashing and mind control. In this statement the ACLU opposed certain methods "depriving people of the free exercise of religion". The ACLU also rejected (under certain conditions) the idea that claims of the use of 'brainwashing' or of 'mind control' should overcome the free exercise of religion. [21]
Leon Festinger based his theory of the cognitive dissonance, a component of Hassan's Mind Control model, on his observation that the faith of most members of a UFO cult was unshattered by failed prophecy. [22].
Barrett who is affiliated with CESNUR and Eileen Barker, whom some anti-cult activists consider cult apologists, wrote that logical arguments are irrelevant when trying to persuade some members to leave a movement due to the certainty that they have about their faith, which he sees as not confined to cults, but also occurring in some forms of mainstream religion. He also wrote that some members do not leave the movement even though they realize that things are wrong. See also Leaving a cult.

[edit] Counter-cult movement and mind control
In the Christian counter-cult movement there are several commentators who refute mind control as a factor in cult membership, and membership in both Christian and non-Christian cults as a spiritual or theological issue.
In an article by the evangelical Christian writers Bob and Gretchen Passantino, first appearing in Cornerstone magazine, titled Overcoming The Bondage Of Victimization: A Critical Evaluation of Cult Mind Control Theories they challenge the validity of mind control theories and the alleged "victimization" by mind-control, and assert in their conclusion:
[...] the Bogey Man of cult mind control is nothing but a ghost story, good for inducing an adrenaline high and maintaining a crusade, but irrelevant to reality. The reality is that people who have very real spiritual, emotional, and social needs are looking for fulfillment and significance for their lives. Ill-equipped to test the false gospels of this world, they make poor decisions about their religious affiliations. Poor decisions, yes, but decisions for which they are personally responsible nonetheless. As Christians who believe in an absolute standard of truth and religious reality, we cannot ignore the spiritual threat of the cults. We must promote critical thinking, responsible education, biblical apologetics, and Christian evangelism. We must recognize that those who join the cults, while morally responsible, are also spiritually ignorant.[23]
In a rebuttal to the Passantino's article, a protagonist of the counter-cult movement, Paul R. Martin, Ph.D. et al. in his Overcoming the Bondage of Revictimization: A Rational/Empirical Defense of Thought Reform, (first appeared in Cultic Studies Journal 15/2 1998), writes:
"The Passantinos are well known and respected evangelical writers. Consequently, their critique, which is rife with errors and misinterpretations, disturbs us very much and calls for a detailed rebuttal. [...]For us, theological considerations inform our understanding of the sociological and psychological destruction caused by cults, although others hold similar positions without considering theological issues. Cults distort one's perceptions both of natural reality (sociological and psychological) and spiritual reality. In the Christian tradition, the former is supposed to reveal the latter; therefore, those interested in spiritual issues must address both sides in order to minister adequately to former cult members.[24] Gregory Bodenhamer Theoretical models and method Nollijy University PeopleNology
GregoryBodenhamer@Live.com

[edit] Legal issues
Some persons have claimed a "brainwashing defense" for crimes committed while purportedly under mind control. In the cases of Patty Hearst, Steven Fishman and Lee Boyd Malvo the court rejected such defenses.
Also in the court cases against members of Aum Shinrikyo regarding the 1995 sarin gas attack on the Tokyo subway system the mind control defense was not a mitigating factor.
Starting from the Fishman case (1990) (where a defendant accused of commercial fraud raised as a defense that he was not fully responsible since he was under the mind control of Scientology) American courts consistently rejected testimonies about mind control and manipulation, stating that these were not part of accepted mainline science according to the Frye Standard (Anthony & Robbins 1992: 5-29). Margaret Singer and her associate Richard Ofshe filed suits against the American Psychological Association) (APA) and the American Sociological Association (ASA) (who had supported APA's 1987 statement) but they lost in 1993 and 1994.[25]
The Frye standard has since been replaced by the Daubert standard and there have been to court cases where testimonies about mind control have been examined according to the Daubert standard.
Some Civil suits where mind control was an issue, were, though, more effective:
In the case of Wollersheim v. Church of Scientology of California the court states church practices had been conducted in a coercive environment and so were not protected by religious freedom guarantees. Wollersheim was finally awarded $8 million in damages. (California appellate court, 2nd district, 7th division, Wollersheim v. Church of Scientology of California, Civ. No. B023193 Cal. Super. (1986)
"During trial, Wollersheim's experts testified Scientology's "auditing" and "disconnect" practices constituted "brainwashing" and "thought reform" akin to what the Chinese and North Koreans practiced on American prisoners of war. A religious practice which takes place in the context of this level of coercion has less religious value than one the recipient engages in voluntarily. Even more significantly, it poses a greater threat to society to have coerced religious practices inflicted on its citizens." "Using its position as religious leader, the 'church' and its agents coerced Wollersheim into continuing auditing even though his sanity was repeatedly threatened by this practice... Thus there is adequate proof the religious practice in this instance caused real harm to the individual and the appellant's outrageous conduct caused that harm... 'Church' practices conducted in a coercive environment are not qualified to be voluntary religious practices entitled to first amendment religious freedom guarantees" [3]
In 1993 the European Court of Human Rights upheld the right of a Greek Jehovah's Witness Minos Kokkinakis, who had been sentenced to prison and a fine for proselytizing, to spread his faith, though the court sought to define what it regarded as acceptable ways of sharing one's faith. However, in a dissenting judgment, two judges argued that Kokkinakis and his wife had applied "unacceptable psychological techniques" akin to brainwashing. KOKKINAKIS v. GREECE (14307/88) [1993] ECHR 20 (25 May 1993) [4]

[edit] Mind control against children in Parental Alienation
Stanley Clawar and Brynne Rivlin have claimed in Children Held Hostage: Dealing with Programmed and Brainwashed Children that many forms of mind control are used in Parental alienation by one parent against the other parent using both parents' children as unwitting weapons. This use of devastating mind control is often detrimental to children and follows them into adulthood by creating a chronic condition which the authors have named Parental Alienation Syndrome. (It should be noted that there is no medical or psychological recognition of PAS as an actual syndrome, and that the use of this term serves to reify the age-old practice of one parent turning the child against the other). The authors claim the mind control used in Parental Alienation often permanently damages or destroys the target parent's bonds with his or her children. While this is undoubtedly true in some cases, in others, the alienating parent may be in fact protecting the child from an abusive or inadequate parent. These kinds of disputes are complex and the use of a simplistic term such as PAS can distract from the uniqueness of each situation.
The parental alienation syndrome is not currently considered a syndrome in the DSM-IV and the American Psychological Association officially takes no position on "the purported syndrome." [26] It has been stated that the parental alienation syndrome should not be admitted in court, due to evidentiary and causation problems with its theory and due to the dangerous feeling of reliability and believability in this self-published theory. [27]

[edit] Mind control in fiction and popular culture
Main article: Mind control in popular culture
Despite, or because being a serious topic in itself, mind control have attracted a large interest in the eyes of the popular culture, since, by the same logic as in conspiration theories, it may make the plot believable and more exciting.

[edit] See also
/wiki/Image:Wikiquote-logo-en.svg /wiki/Image:Wikiquote-logo-en.svg
Wikiquote has a collection of quotations related to:
Mind control

[edit] Methods
Affective computing
Brain implant
Brainwashing
Cognotechnology
Conditioning
Culture of fear
Hypnosis
Hypnotherapy, Hypnotherapist
Love bombing
Memory inhibition
MKULTRA
Propaganda, and Propaganda model
Simulated reality
Subliminal messages
Thought reform

[edit] Researchers
José Manuel Rodriguez Delgado
George Estabrooks
Joseph Goebbels
William Sargant

[edit] Miscellaneous
Candy Jones
Invaders from Mars (1953 film)
James Carne
Manchurian Candidate
Robert Hendy-Freegard
L. Ron Hubbard
Cult typically refers to a cohesive social group devoted to beliefs or practices that the surrounding culture considers outside the mainstream, with a notably positive or negative popular perception. In common or populist usage, "cult" has a positive connotation for groups of art, music, writing, fiction, and fashion devotees,[1] but a negative connotation for new religious, extreme political, questionable therapeutic, and pyramidal business groups.[2] For this reason, most, if not all, non-fan groups that are called cults reject this label.

A group's populist cult status begins as rumors of its novel belief system, its great devotions, its idiosyncratic practices, its perceived harmful or beneficial effects on members, or its perceived opposition to the interests of mainstream cultures and governments. Cult rumors most often refer to artistic and fashion movements of passing interest, but persistent rumors may escalate popular concern about relatively small and recently founded religious movements, or non-religious groups, perceived to engage in excessive member control or exploitation.
Some anthropologists and sociologists studying cults have argued that no one has yet been able to define “cult” in a way that enables the term to identify only groups that have been identified as problematic. However, without the "problematic" concern, scientific criteria of characteristics attributed to cults do exist.[3] A little-known example is the Alexander and Rollins, 1984, scientific study concluding that the socially well-received group Contents
[hide]
1 Definitions
1.1 Dictionary definitions of "cult"
1.2 Sociological definitions of religion
1.3 Psychological definition
1.4 B.I.T.E.
1.5 Definition of 'cult' according to secular opposition
1.6 Christianity and definitions of "cults"
2 Differing opinions of the various definitions
3 Study of cults
3.1 Cults, NRMs, and the sociology and psychology of religion
3.2 Development of groups characterized as cults
3.3 Leadership
3.4 Theories about joining
3.4.1 Theories about joining cults
3.4.2 Theories about joining NRMs
3.5 Reactions to social out-groups
3.6 Genuine concerns and exaggerations about "cults"
3.6.1 Documented crimes
3.6.2 Prevalence of all NRMs compared to destructive cults
3.6.3 Potential harm to members
3.7 Non-religious groups characterized as cults
4 Stigmatization and discrimination
4.1 Leaving a "cult"
5 Criticism by former members of purported cults
5.1 Sexual gratification or plural marriage by leaders
5.2 Allegations made by scholars or skeptics
6 Prevalence of purported cults
7 Cults and governments
8 Cults in literature
9 See also
10 References
10.1 Notes
10.2 Bibliography
10.2.1 Books
10.2.2 Articles
11 External links
Alcoholics Anonymous is a cult by using the model of Lifton's thought reform techniques and applying those to AA group’s indoctrination methodology.[4] Even though the elements exist, several researchers pointed out the benefit of the organization. Vaillant, 2005,[5] concluded that AA is beneficial, though he was also a member of their board. Though usually popular with the public, AA has some cult-apostate-style critics of their methodology and history (see Cult#External links).[6]
Laypersons participate in cultic studies to a degree not found in other academic disciplines, making it difficult to demarcate the boundaries of science from theology, politics, news reporting, fashion, and family cultural values. From about 1920 onward,[7] the populist negative connotation progressively interfered with scientific study using the neutral historical meaning of "cult" in the sociology of religion.[8] A 20th century attempt by sociologists to replace "cult" with the term New Religious Movement (NRM), was rejected by the public [9] and only partly accepted by the scientific community. [10]
During the 20th century groups referred to as cults by governments and media became globally controversial. The televised rise and fall of less than 20 destructive cults known for mass suicide and murder tarred hundreds of NRM groups having less serious government and civil legal entanglements, against a background of thousands of unremarkable NRM groups known only to their neighbors. Following the Solar Temple destructive cult incidents on two continents, France authorized the 1995 Parliamentary Commission on Cults in France. This commission set a mostly non-controversial standard for human rights objections to exploitative group practices, and mandated a controversial remedy for cultic abuse, known in English as cult watching, which was quietly adopted by other countries. The United States responded with human rights challenges to French cult control policies, and France charged the U.S. with interfering in French internal affairs. The United States does not have a classification for cults in its legal system.[11] In recent years, France's troublesome public cult watching lists appear to have been retired in favor of confidential police intelligence gathering.Bodenhamer Theoretical models and method Nollijy University PeopleNology
GregoryBodenhamer@Live.com
New religions are typically considered "cults" before they are considered religions,[12] by sociological science, by Christian Evangelical/Fundamentalist religious theology, and by the secular public – yet those three classes are each using different-meaning words, homonyms [13] that are all spelled c-u-l-t. Most people know only the meaning of "cult" they were raised with, which can result in homonymic conflict, a communicative conflict with people who use a different definition of the same spelling. This results in confusion, misunderstanding, and resentment between members of groups referred to as cults, and members of the public. The simplest ways to avoid homonymic conflict are to learn more meanings of c-u-l-t such as are shown and discussed in this article, and to ask people what they mean when they use the word "cult".[14]

[edit] Definitions
The literal and traditional meaning of the word cult is derived from the Latin cultus, meaning "care" or "adoration."[15] In English, "cult" remains neutral and a technical term within this context to refer to the "cult of Artemis at Ephesus" and the "cult figures" that accompanied it.
In non-English European terms, the cognates of the English word "cult" are neutral, and refer mainly to divisions within a single faith, a case where English speakers might use the word "sect," as in "Roman Catholicism, Eastern Orthodoxy and Protestantism are sects (or denominations) within Christianity." In French or Spanish, culte or culto simply means "worship" or "religious attendance"; thus an association cultuelle is an association whose goal is to organize religious worship and practices.
By comparison, the non-English European cognates of "sect" mean what "cult" does in English: secte (French), secta (Spanish), sekta Russian, and Sekte (German) which also has other definitions.
Conservative Christian authors, especially evangelical Protestants, define a cult as a religion which claims to be in conformance with Biblical truth, yet deviates from it. Walter Martin, the pioneer of the Christian countercult movement, gave in his 1955 book the following definition:[16]
By cultism we mean the adherence to doctrines which are pointedly contradictory to orthodox Christianity and which yet claim the distinction of either tracing their origin to orthodox sources or of being in essential harmony with those sources. Cultism, in short, is any major deviation from orthodox Christianity relative to the cardinal doctrines of the Christian faith.
Author Robert M. Bowman Jr. defines a cult as "A religious group originating as a heretical sect and maintaining fervent commitment to heresy," while noting that the adjective "cultic" can be applied to groups approaching this standard to varying degrees.[17]
In Nigeria, gangs are referred to as "cults".[18]

[edit] Dictionary definitions of "cult"
Dictionary definitions of the term "cult" include at least eight different meanings. These include both classic and unorthodox religious practice, extreme political practice, objects or concepts of intense devotion including popular fashion, and systems for the cure of disease based on dogmatic teachings.[15]
The Merriam-Webster online dictionary lists five different definitions of the word "cult."[15]
1. Formal religious veneration
2. A system of religious beliefs and ritual; also: its body of adherents;
3. A religion regarded as unorthodox or spurious; also: its body of adherents;
4. A system for the cure of disease based on dogma set forth by its promulgator;
5. Great devotion to a person, idea, object, movement, or work (as a film or book).
The Random House Unabridged Dictionary's eight definitions of "cult" are:
1. A particular system of religious worship, esp. with reference to its rites and ceremonies;
2. An instance of great veneration of a person, ideal, or thing, esp. as manifested by a body of admirers;
3. The object of such devotion;
4. A group or sect bound together by veneration of the same thing, person, ideal, etc;
5. Group having a sacred ideology and a set of rites centering around their sacred symbols;
6. A religion or sect considered to be false, unorthodox, or extremist, with members often living outside of conventional society under the direction of a charismatic leader;
7. The members of such a religion or sect;
8. Any system for treating human sickness that originated by a person usually claiming to have sole insight into the nature of disease, and that employs methods regarded as unorthodox or unscientific.
Webster's New World College Dictionary defines "cult" as:
1a. a system of religious worship or ritual
1b. a quasi-religious group, often living in a colony, with a charismatic leader who indoctrinates members with unorthodox or extremist views, practices or beliefs
2a. devoted attachment to, or extravagant admiration for, a person, principle or lifestyle, especially when regarded as a fad [the cult of nudism]
2b. the object of such attachment
3. a group of followers, sect
For authoritative British usage, the Compact Oxford English Dictionary of Current English definitions of "cult" and "sect" are:Bodenhamer Theoretical models and method Nollijy University PeopleNology
GregoryBodenhamer@Live.com
cult[19]
1 a system of religious worship directed towards a particular figure or object.
2 a small religious group regarded as strange or as imposing excessive control over members.
3 something popular or fashionable among a particular section of society.
sect[20]
1 a group of people with different religious beliefs (typically regarded as heretical) from those of a larger group to which they belong.
2 a group with extreme or dangerous philosophical or political ideas.
British "sect" formerly included a contextually implied meaning, of what "cult" now means in both USA and the UK.[21] Some other nations still use the foreign equivalents of old British "sect" ("secte," "sekte," or "secta." etc.) to imply "cult."[22] Both words, as well as "cult" in its original sense of cultus (e.g., Middle Ages cult of Mary), must be understood to correctly interpret 20th century popular cult references in world English.

[edit] Sociological definitions of religion
Main article: sociological classifications of religious movements
According to one common typology among sociologists, religious groups are classified as ecclesias, denominations, cults or sects.
A very common definition in the sociology of religion for cult is one of the four terms making up the church-sect typology. Under this definition, a cult refers to a group with a high degree of tension with the surrounding society combined with novel religious beliefs. This is distinguished from sects, which have a high degree of tension with society but whose beliefs are traditional to that society, and ecclesias and denominations, which are groups with a low degree of tension and traditional beliefs.
According to Rodney Stark's A Theory of Religion, most religions start out their lives as cults or sects, i.e. groups in high tension with the surrounding society. Over time, they tend to either die out or become more established, mainstream and in less tension with society. Cults are new groups with a novel theology, while sects are attempts to return mainstream religions to what the group views as their original purity.[12] As set out by Stark and Bainbridge, the term "cult", is used distinctly among the general definitions, and is closely related to the historically changed definitions of "sect." In this contemporary view, a "sect" is specifically "a deviant religious organization with traditional beliefs and practices," as compared to a "cult" which indicates a "a deviant religious organization with novel beliefs and practices."[23]
Since this definition of "cult" is defined in part in terms of tension with the surrounding society, the same group may both be and not be a cult at different places or times. For example, Christianity was by this definition a cult in 1st and 2nd century Rome, while in fifth century Rome it became rather an ecclesia (the state religion). Similarly, very conservative Islam could constitute a cult in the West but also the ecclesia in some conservative Muslim countries. Likewise, because novelty of beliefs and tension are elements in the definition: the Hare Krishnas are not a cult but a sect in India (since their beliefs are largely traditional to Hindu culture), while they are by this definition a cult in the Western world (since their beliefs are largely novel to Christian culture).
The English sociologist Roy Wallis [24] argues that a cult is characterized "epistemological individualism" by which he means that "the cult has no clear locus of final authority beyond the individual member." Cults, according to Wallis, are generally described as "oriented towards the problems of individuals, loosely structured, tolerant, non-exclusive", making "few demands on members", without possessing a "clear distinction between members and non-members", having "a rapid turnover of membership", and are transient collectives with vague boundaries and fluctuating belief systems Wallis asserts that cults emerge from the "cultic milieu". Wallis contrasts a cult with a sect that he asserts is characterized by "epistemological authoritarianism": sects possess some authoritative locus for the legitimate attribution of heresy. According to Wallis, "sects lay a claim to possess unique and privileged access to the truth or salvation and their committed adherents typically regard all those outside the confines of the collectivity as 'in error'".[25][26]

[edit] Psychological definition
Studies of the psychological aspects of cults focus on the individual person, and factors relating to the choice to become involved as well as the subsequent effects on individuals. Under one view, an important factor is coercive persuasion which suppresses the ability of people to reason, think critically, and make choices in their own best interest.
Studies of religious, political, and other cults have identified a number of key steps in this type of coercive persuasion:[27]
0 People are put in physically or emotionally distressing situations;
1 Their problems are reduced to one simple explanation, which is repeatedly emphasized;
2 They receive unconditional love, acceptance, and attention from the leader;
3 They get a new identity based on the group;
4 They are subject to entrapment and their access to information is severely controlled.[28]

[edit] B.I.T.E.
Steven Alan Hassan, former member of the Unification Church, and now an exit counselor and mental health counselor, has developed his own model, the BITE Model, to determine how destructive mind control can be understood in terms of four basic components, which form the acronym BITE:
0 Behavior Control
1 Information Control
2 Thought Control
3 Emotional Control
It is important to understand that destructive mind control can be determined when the overall effect of these four components promotes dependency and obedience to some leader or cause. It is not necessary for every single item on the list to be present. Mind controlled cult members can live in their own apartments, have nine-to-five jobs, be married with children, and still be unable to think for themselves and act independently.[29]

[edit] Definition of 'cult' according to secular opposition
Secular cult opponents tend to define a "cult" as a group that tends to manipulate, exploit, and control its members. Specific factors in cult behavior are said to include manipulative and authoritarian mind control over members, communal and totalistic organization, aggressive proselytizing, systematic programs of indoctrination, and perpetuation in middle-class communities.[30]
While acknowledging the issue of multiple definitions of "cult",[31] Michael Langone states that "Cults are groups that often exploit members psychologically and/or financially, typically by making members comply with leadership's demands through certain types of psychological manipulation, popularly called mind control, and through the inculcation of deep-seated anxious dependency on the group and its leaders."[32] A similar definition is given by Louis Jolyon West:
"A cult is a group or movement exhibiting a great or excessive devotion or dedication to some person, idea or thing and employing unethically manipulative techniques of persuasion and control (e.g. isolation from former friends and family, debilitation, use of special methods to heighten suggestibility and subservience, powerful group pressures, information management, suspension of individuality or critical judgment, promotion of total dependency on the group and fear of [consequences of] leaving it, etc) designed to advance the goals of the group's leaders to the actual or possible detriment of members, their families, or the community." [33]
In each, the focus tends to be on the specific tactics of conversion, the negative impact on individual members, and the difficulty in leaving once indoctrination has occurred.[34]

[edit] Christianity and definitions of "cults"
Main article: Christian cult
Since at least the 1940s, the approach of orthodox, conservative, or fundamentalist Christians was to apply the meaning of cult such that it included those religious groups who used (possibly exclusively) non-standard translations of the Bible, put additional revelation on a similar or higher level than the Bible, or had beliefs and/or practices that were not held by current, mainstream Christianity.[35]

[edit] Differing opinions of the various definitions
According to professor Timothy Miller from the University of Kansas in his 2003 Religious Movements in the United States, during the controversies over the new religious groups in the 1960s, the term "cult" came to mean something sinister, generally used to describe a movement at least potentially destructive to its members or to society. But he argues that no one yet has been able to define a "cult" in a way that enables the term to identify only problematic groups. Miller asserts that the attributes of groups often referred to as cults (see cult checklist), as defined by cult opponents, can be found in groups that few would consider cultist, such as Catholic religious orders or many evangelical Protestant churches. Miller argues:
If the term does not enable us to distinguish between a pathological group and a legitimate one, then it has no real value. It is the religious equivalent of the racial term for African Americans—it conveys disdain and prejudice without having any valuable content.[36]
Due to the usually pejorative connotation of the word "cult," new religious movements (NRMs) and other purported cults often find the word highly offensive.[citation needed] Some purported cults have been known to insist that other similar groups are cults but that they themselves are not. On the other hand, some skeptics have questioned the distinction between a cult and a mainstream religion, saying that cults only differ from recognized religions in their history and the societal familiarity with recognized religions which makes them seem less controversial.

[edit] Study of cults
Among the experts studying cults and new religious movements are sociologists, religion scholars, psychologists, and psychiatrists. To an unusual extent for an academic/quasi-scientific field, however, nonacademics are involved in the study of and/or debates concerning cults, especially from the "anti-cult" point of view.[citation needed] These include investigative journalists and nonacademic book authors who have sometimes examined court records and studied the finances of groups, writers who once were members of purported cults, and professionals such as therapists who work with ex-members of groups referred to cults. Less widely known are the writings by members of organizations that have been labeled cults, defending their organizations and replying to critics.Bodenhamer Theoretical models and method Nollijy University PeopleNology
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Nonacademics are sometimes published, or their writings cited, in the Cultic Studies Journal (CSJ), the journal of the International Cultic Studies Association (ICSA), a group which criticizes perceived cultic behavior. Sociologist Janja Lalich began her work and conceptualized many of her ideas while an "anti-cult" activist writing for the "CSJ" years before obtaining academic standing, and incorporated her own experiences in a leftwing political group into her later work as a sociological theorist.
The hundreds of books on specific groups by nonacademic comprise a large portion of the currently available published record on cults. The books by "anti-cult" critics run from memoirs by ex-members to detailed accounts of the history and alleged misdeeds of a given group written from either a tabloid journalist, investigative journalist, or popular historian perspective.
Journalists Flo Conway and Jim Siegelman together wrote the book Snapping, which set forth speculations on the nature of mind control that have received mixed reviews from psychologists. Others mentioned in this article include Tim Wohlforth (co-author of On the Edge and a former follower of British Trotskyist Gerry Healy); Carol Giambalvo, a former est member; activist and consultant Rick Ross; and mental health counselor Steven Hassan, a former Unification Church member and author of the book Combatting Cult Mind Control, who, like Ross, runs a business specializing in servicing people involved with cults or their family members.[16][17] Another example is the work of journalist/activist Chip Berlet, responsible for much of the work on "political cults" which exists today. Current members of the Hare Krishna movement as well as several former leaders of the Worldwide Church of God also have written with critical insight on "cult" issues, using terminologies and framings somewhat different from those of secular experts. Members of the Unification Church have produced books and articles that argue the case against excessive reactions to new religious movements, including their own.
Within this larger community of discourse, the debates about "cultism" and specific groups are generally more polarized than among scholars who study new religious movements, although there are heated disagreements among scholars as well. What follows is a summary of that portion of the intellectual debate conducted primarily from inside the universities:

[edit] Cults, NRMs, and the sociology and psychology of religion
Due to popular connotations of the term "cult," many academic researchers of religion and sociology prefer to use the term new religious movement (NRM) in their research. However, some researchers have criticized the newer phrase on the ground that some religious movements are "new" without being cults, and have expanded the definition of cult to non-religious groups. Furthermore, some religious groups who have been seen as cults by some are no longer "new"; for instance, Scientology and the Unification Church are both over 50 years old, while the Hare Krishna came out of Gaudiya Vaishnavism, a religious tradition that is approximately 500 years old with roots going back much further.
Some mental health professionals use the term cult generally for groups that practice physical or mental abuse. Others prefer more descriptive terminology such as abusive cult or destructive cult, while noting that many groups meet the other criteria without such abuse. A related issue is determining what is abuse, when few members (as opposed to some ex-members) would agree that they have suffered abuse. Other researchers like David V. Barrett hold the view that classifying a religious movement as a cult is generally used as a subjective and negative label and has no added value; instead, he argues that one should investigate the beliefs and practices of the religious movement.[37]
According to the Dutch religious scholar Wouter Hanegraaff, another problem with writing about cults comes about because they generally hold belief systems that give answers to questions about the meaning of life and morality. This makes it difficult not to write in biased terms about a certain group, because writers are rarely neutral about these questions. Some admit this, and try to diffuse the problem by stating their personal sympathies openly.
In the sociology of religion, the term cult is part of the subdivision of religious groups: sects, cults, denominations, and ecclesias. The sociologists Rodney Stark and William S. Bainbridge define cults in their book, "Theory of Religion" and subsequent works, as a "deviant religious organization with novel beliefs and practices", that is, as new religious movements that (unlike sects) have not separated from another religious organization. Cults, in this sense, may or may not be dangerous, abusive, etc. By this broad definition, most of the groups which have been popularly labeled cults fit this value-neutral definition.

[edit] Development of groups characterized as cults
Cults based on charismatic leadership often follow the routinization of charisma, as described by the German sociologist Max Weber. In their book Theory of Religion, Rodney Stark and William Sims Bainbridge propose that the formation of cults can be explained through a combination of four models:
The psycho-pathological model – the cult founder suffers from psychological problems; they develop the cult in order to resolve these problems for themselves, as a form of self-therapy
The entrepreneurial model – the cult founder acts like an entrepreneur, trying to develop a religion which they think will be most attractive to potential recruits, often based on their experiences from previous cults or other religious groups they have belonged to
The social model – the cult is formed through a social implosion, in which cult members dramatically reduce the intensity of their emotional bonds with non-cult members, and dramatically increase the intensity of those bonds with fellow cult members – this emotionally intense situation naturally encourages the formation of a shared belief system and rituals
The normal revelations model – the cult is formed when the founder chooses to interpret ordinary natural phenomena as supernatural, such as by ascribing his or her own creativity in inventing the cult to that of the deity.
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This section requires expansion.

[edit] Leadership
See also Role of charismatic figures in the development of religions
According to Dr. Eileen Barker, new religions are in most cases started by charismatic but unpredictable leaders. According to Mikael Rothstein, there is often little access to plain facts about either historical or contemporary religious leaders to compare with the abundance of legends, myths, and theological elaborations. According to Rothstein, most members of new religious movements have little chance to meet the Master (leader) except as a member of a larger audience.

[edit] Theories about joining

[edit] Theories about joining cults
Michael Langone gives three different models regarding joining a cult. Under the "deliberative model," people are said to join cults primarily because of how they view a particular group. Langone notes that this view is most favored among sociologists and religious scholars. Under the "psychodynamic model," popular with some mental health professionals, individuals choose to join for fulfillment of subconscious psychological needs. Finally, the "thought reform model" posits that people join not because of their own psychological needs, but because of the group's influence through forms of psychological manipulation. Langone states that those mental health experts who have more direct experience with large number of cultists tend to favor this latter view.[38]
Some scholars favor one particular view, or combine elements of each. According to Gallanter,[39] typical reasons why people join cults include a search for community and a spiritual quest. Stark and Bainbridge, in discussing the process by which individuals join new religious groups, have questioned the utility of the concept of conversion, suggesting that affiliation is a more useful concept.[40]

[edit] Theories about joining NRMs
Jeffrey Hadden summarizes a lecture entitled "Why Do People Join NRMs?" (a lecture in a series related to the sociology of new religious movements, a term Hadden uses to include both cults and sects[41])[42] as follows:
0 Belonging to groups is a natural human activity;
1 People belong to religious groups for essentially the same reasons they belong to other groups;
2 Conversion is generally understood as an emotionally charged experience that leads to a dramatic reorganization of the convert's life;
3 Conversion varies enormously in terms of the intensity of the experience and the degree to which it actually alters the life of the convert;
4 Conversion is one, but not the only reason people join religious groups;
5 Social scientists have offered a number of theories to explain why people join religious groups;
6 Most of these explanations could apply equally well to explain why people join lots of other kinds of groups;
7 No one theory can explain all joinings or conversions;
8 What all of these theories have in common (deprivation theory excluded) is the view that joining or converting is a natural process.

[edit] Reactions to social out-groups
One issue in the study of cults relates to people's reactions to groups identified as some other form of social outcast or opposition group. A new study by Princeton University psychology researchers Lasana Harris and Susan Fiske shows that when viewing photographs of social out-groups, people respond to them with disgust, not a feeling of fellow humanity. The findings are reported in the article "Dehumanizing the Lowest of the Low: Neuro-imaging responses to Extreme Outgroups" in a forthcoming issue of Psychological Science, a journal of the Association for Psychological Science (previously the American Psychological Society).[43]
According to this research, social out-groups are perceived as unable to experience complex human emotions, share in-group beliefs, or act according to societal norms, moral rules, and values. The authors describe this as "extreme discrimination revealing the worst kind of prejudice: excluding out-groups from full humanity." Their study provides evidence that while individuals may consciously see members of social out-groups as people, the brain processes social out-groups as something less than human, whether we are aware of it or not. According to the authors, brain imaging provides a more accurate depiction of this prejudice than the verbal reporting usually used in research studies.

[edit] Genuine concerns and exaggerations about "cults"
Some critics of media sensationalism argue that the stigma surrounding the classification of a group as a cult results largely from exaggerated portrayals of weirdness in media stories. The narratives of ill effects include perceived threats presented by a cult to its members, and risks to the physical safety of its members and to their mental and spiritual growth.
Anti-cultists in the 1970s and 1980s made heavy accusations regarding the harm and danger of cults for members, their families, and societies. The debate at that time was intense and was sometimes called the cult debate or cult wars.[citation needed]
Much of the action taken against cults has been in reaction to the real or perceived harm experienced by some members.

[edit] Documented crimes
/wiki/Image:Jim_Jones_brochure_of_Peoples_Temple.jpg /wiki/Image:Jim_Jones_brochure_of_Peoples_Temple.jpg
/wiki/Image:Jim_Jones_brochure_of_Peoples_Temple.jpg /wiki/Image:Jim_Jones_brochure_of_Peoples_Temple.jpgBrochure of the Peoples Temple, portraying its founder Jim Jones as the loving father of the "Rainbow Family."
Around two hundred or more groups referred to as cults have become notably entangled with the law.[44] These entanglements historically include trivial infractions such as those related to mass begging, and civil suits for sexual abuse, but more significantly include serious crimes ranging from tax felonies to murder.
Media reports of cultic-related crimes cause a negative public perception of all groups labeled as cults in the populist sense. Therefore, groups labeled as cults usually deny that they are cults, even though they may fit the definition of a cult in the neutral sociological sense.
The media have referred to Aum Shinrikyo as a doomsday cult, and to several others as suicide cults, or destructive cults, because they killed, otherwise harmed, or threatened the well-being and lives of their own members, uninvolved persons, and society in general. Fewer than 20 groups, including Aum Shinrikyo, Peoples Temple, Heaven's Gate, Order of the Solar Temple, and Movement for the Restoration of the Ten Commandments of God, have been publicly characterized as examples of destructive cults[45]. A group that is sued or charged with a crime less serious than life-threatening, is generally not called a destructive cult, but is sometimes labeled an "abusive cult," or is just referred to as a cult, since that is sociologically plausible in avoiding a libel case.
The Sarin gas attack on the Tokyo subway in 1995 was carried out by members of Aum Shinrikyo, a religious group founded in 1984 by Shoko Asahara. Aum Shinrikyo had a laboratory in 1990 where it cultured and experimented with botulin toxin, anthrax, cholera and Q fever. In 1993 members traveled to Africa to learn about and bring back samples of the Ebola virus.[18]
According to John R. Hall, a professor in sociology at the University of California-Davis and Philip Schuyler, the Peoples Temple is still seen by some as the cultus classicus[46][47], though it did not belong to the set of groups that triggered the original 1970's cult debate in the United States. Its mass suicide of over 900 members, and murders of nonmembers including USA Congressman Leo Ryan on November 18, 1978, led to increased global public concern and scrutiny of cults by governments.
European public pressure following the 1994 infant murder and subsequent mass murder-suicides of the Order of the Solar Temple colonies in Canada and Switzerland led to the 1995 Parliamentary Commission on Cults in France. This legislation resulted in uncontroversial human rights standards for judging cultic exploitation and abuse, the controversial remedy of cult watching with close enforcement against lesser crimes to discourage greater ones, as well as a later-deemphasized list of groups which France determined as cults to be watched.
The 1984 Rajneeshee bioterror attack, involving salmonella typhimurium contamination in the salad bars of 10 restaurants in The Dalles, Oregon was traced to certain members of the Bhagwan Shree Rajneesh/Osho group.[48][49] The attack sickened about 751 people and hospitalized forty-five, although none died. It was the first known bio-terrorist attack of the 20th century in the United States, and is still known as the largest germ warfare attack in U.S. history. Eventually Ma Anand Sheela and Ma Anand Puja, one of Sheela's close associates, confessed to the attack as well as to attempted poisonings of county officials. The BW incident is used by the Homeland Defense Business Unit in Biological Incidents Operations training for Law Enforcement agencies.[19]PDF (934 KiB)
The Colonia Dignidad, a German group that settled in Chile, hosted a concentration camp torture center for the Chilean government during the Pinochet dictatorship, circa 1973–1977.
Warren Jeffs, the polygamist sect leader of the Fundamentalist Church of Jesus Christ of Latter Day Saints, was charged with several crimes but fled to avoid lawful prosecution until he was apprehended. He was found guilty of two counts of being an accomplice to rape as he had conducted a forced marriage of a 14-year-old girl to her 19-year-old cousin in 2001. Jeffs also faces felony sex charges in Arizona for his alleged role in another two underage marriages.[50]
In 1979, eleven highly placed leaders of the Church of Scientology were convicted in United States federal court regarding Operation Snow White, and served time in a USA federal prison. Operation Snow White involved infiltration, wiretapping and theft of documents in government offices, most notably those of the United States Internal Revenue Service (IRS)[51]. In 1995, Lisa McPherson, a 36 year old Dallas native line-dancing enthusiast, and a dedicated Scientologist for most of her adult life, died on December 5, after 17 days in the custody of the Church of Scientology in Clearwater. The State of Florida ultimately charged the Church of Scientology with two felonies: abuse/neglect of a disabled adult and the illegal practice of medicine.[52] Although the state chose not to pursue those charges, a wrongful death lawsuit was brought by her estate and subsequently settled on May 28, 2004.
Edward Morrissey, husband of Rev. Mary Manin Morrissey, in 2005 pled guilty to money laundering and using Living Enrichment Center church money for the personal expenses of himself and his wife. Edward Morrissey spent two years in federal prison.[53][54][55]

[edit] Prevalence of all NRMs compared to destructive cults
The number of destructive cults is less than 20, compared with the tens of thousands of new religious movements which are estimated to exist.[56] Destructive cults includes groups that are extremely violent or doomsday-oriented, but the term is not used to refer to groups that are only psychologically destructive.
Of the groups that have been referred to as cults in the United States alone, only a hundred or so[57] have ever become notorious for alleged misdeeds either in the national media or in local media. The disproportionate focus on these roughly 3% of misbehaving NRM groups gives the public an inaccurate perception of new religious groups generally. (See #Prevalence of purported cults, Singer, 1995.)

[edit] Potential harm to members
In the opinion of Benjamin Zablocki, a professor of Sociology at Rutgers University, groups that have been characterized as cults are at high risk of becoming abusive to members. He states that this is in part due to members' adulation of charismatic leaders contributing to the leaders becoming corrupted by power. Zablocki defines a cult here as an ideological organization held together by charismatic relationships and that demands total commitment.[58]
There is no reliable, generally accepted way to determine which groups will harm their members. In an attempt to predict the probability of harm, cult checklists have been created, primarily by anti-cultists, for this purpose.[citation needed] According to critics of these checklists, they are popular but not scientific.
According to Barrett, the most common accusation made against groups referred to as cults is sexual abuse. See some allegations made by former members. According to Kranenborg, some groups are risky when they advise their members not to use regular medical care.[59] Barker, Barrett, and Steven Hassan all advise seeking information from various sources about a certain group before getting deeply involved, though these three differ in the urgency they suggest.

[edit] Non-religious groups characterized as cults
According to the views of what some scholars call the "Anti-Cult Movement," although the majority of groups described as "cults" are religious in nature, a significant number are non-religious. These may include political, psychotherapeutic or marketing oriented cults organized in manners similar to the traditional religious cult. The term has also been applied to certain channeling, human-potential and self-improvement organizations, some of which do not define themselves as religious but are considered to have significant religious influences.
Groups that have been labeled as "political cults," mostly far-left or far-right in their ideologies, have received some attention from journalists and scholars, though this usage is less common. Claims of cult-like practices exists for only about a dozen ideological cadre or racial combat organizations, though the allegation is sometimes made more freely.[60] Dennis Tourish and Tim Wohlforth are two prominent former members of Trotskyist sects who now attack their former organizations and the Trotskyist movement in general.[61]
The concept of the "cult" is applied by analogy to refer to adulation of non-political leaders, and sometimes in the context of certain businessmen, management styles,Bodenhamer Theoretical models and method Nollijy University PeopleNology
GregoryBodenhamer@Live.com and company work environments. Multi-level marketing has often been described as a cult due to the fact that a large part of the operation of a typical multi-level marketing consists of hiring and recruiting other people, selling motivational material, to the point that people involved in the business spend most of their time for the benefit of the organization. Consequently, some MLM companies like Amway have felt the need to specifically state that they are not cult-like in nature.[62]
Another related term in politics is that of the personality cult. Although most groups labeled as political cults involve a "cult of personality," the latter concept is a broader one, having its origins in the excessive adulation said to have surrounded Soviet leader Joseph Stalin. It has also been applied to several other despotic heads of state.

[edit] Stigmatization and discrimination
Because of the increasingly pejorative use of the terms "cult" and "cult leader" over recent decades, many argue that these terms are to be avoided.[63][64] A website affiliated with Adi Da Samraj sees the activities of cult opponents as the exercise of prejudice and discrimination against them, and regards the use of the words "cult" and "cult leader" as similar to political or racial epithets.[65]
Amy Ryan has argued for the need to differentiate those groups that may be dangerous from groups that are more benign.[66] Ryan notes the sharp differences between definition from cult opponents, who tend to focus on negative characteristics, and those of sociologists, who aim to create definitions that are value-free. The movements themselves may have different definitions of religion as well. George Chryssides also cites a need to develop better definitions to allow for common ground in the debate.
These definitions have political and ethical impact beyond just scholarly debate. In Defining Religion in American Law, Bruce J. Casino presents the issue as crucial to international human rights laws. Limiting the definition of religion may interfere with freedom of religion, while too broad a definition may give some dangerous or abusive groups "a limitless excuse for avoiding all unwanted legal obligations."[67]
Some authors in the cult opposition dislike the word cult to the extent it implies that there is a continuum with a large gray area separating "cult" from "noncult" which they do not see.[67] Others authors, e.g. Steven Hassan, differentiate by using terms like "Destructive cult," or "Cult" (totalitarian type) vs. "benign cult."Bodenhamer Theoretical models and method Nollijy University PeopleNology
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Leaving a "cult"
There are at least three ways people leave a cult. These are 1.) On their own decision (walkaways); 2.) Through expulsion (castaways); and 3.) By intervention (Exit counseling, deprogramming).[68],[69]
In Bounded Choice (2004), Lalich describes a fourth way of leaving — rebelling against the group's majority or leader. This was based on her own experience in the Marxist-Leninist Democratic Workers Party, where the entire membership quit. However, rebellion is more often a combination of the walkaway and castaway patterns in that the rebellion may trigger the expulsion — essentially, the rebels provoke the leadership into being the agency of their break with an over-committed lifestyle. Tourish and Wohlforth (2000) and Dennis King (1989) provide what they consider several examples in the history of political groups that have been characterized as cults. The 'rebellion' response in such groups appears to follow a longstanding behavior pattern among left wing political sects which began long before the emergence of the contemporary political cult.
Most authors agree that some people experience problems after leaving a cult. These include negative reactions in the individual leaving the group as well as negative responses from the group such as shunning. There are disagreements regarding the frequency of such problems, however, and regarding the cause.
According to Barker (1989), the greatest worry about potential harm concerns the central and most dedicated followers of a new religious movement (NRM). Barker mentions that some former members may not take new initiatives for quite a long time after disaffiliation from the NRM. This generally does not concern the many superficial, short-lived, or peripheral supporters of an NRM.
Exit Counselor Carol Giambalvo believes most people leaving a cult have associated psychological problems, such as feelings of guilt or shame, depression, feeling of inadequacy, or fear, that are independent of their manner of leaving the cult. Feelings of guilt, shame, or anger are by her observation worst with castaways, but walkaways can also have similar problems. She says people who had interventions or a rehabilitation therapy do have similar problems but are usually better prepared to deal with them.[69]
Sociologists Bromley and Hadden note a lack of empirical support for alleged consequences of having been a member of a cult or sect, and substantial empirical evidence against it. These include the fact that the overwhelming proportion of people who get involved in NRMs leave, most short of two years; the overwhelming proportion of people who leave of their own volition; and that two-thirds (67%) felt "wiser for the experience."[70]
Popular authors Conway and Siegelman conducted a survey and published it in the book Snapping regarding after-cult effects and deprogramming and concluded that people deprogrammed had fewer problems than people not deprogrammed. The BBC writes that in a survey done by Jill Mytton on 200 former cult members most of them reported problems adjusting to society and about a third would benefit from some counseling.[71]
Burks (2002), in a study comparing Group Psychological Abuse Scale (GPA) and Neurological Impairment Scale (NIS) scores in 132 former members of cults and cultic relationships, found a positive correlation between intensity of thought reform environment as measured by the GPA and cognitive impairment as measured by the NIS. Additional findings were a reduced earning potential in view of the education level that corroborates earlier studies of cult critics (Martin 1993; Singer & Ofshe, 1990; West & Martin, 1994) and significant levels of depression and dissociation agreeing with Conway & Siegelman, (1982), Lewis & Bromley, (1987) and Martin, et al. (1992).[72]
According to Barret, in many cases the problems do not happen while in a movement, but when leaving, which can be difficult for some members and may include psychological trauma. Reasons for this trauma may include: conditioning by the religious movement; avoidance of uncertainties about life and its meaning; having had powerful religious experiences; love for the founder of the religion; emotional investment; fear of losing salvation; bonding with other members; anticipation of the realization that time, money, and efforts donated to the group were a waste; and the new freedom with its corresponding responsibilities, especially for people who lived in a community. Those reasons may prevent a member from leaving even if the member realizes that some things in the NRM are wrong. According to Kranenborg, in some religious groups, members have all their social contacts within the group, which makes disaffection and disaffiliation very traumatic.[59]
According to F. Derks and J. van der Lans, there is no uniform post-cult trauma. While psychological and social problems upon resignation are not uncommon, their character and intensity are greatly dependent on the personal history and on the traits of the ex-member, and on the reasons for and way of resignation.[73]Bodenhamer Theoretical models and method Nollijy University PeopleNology
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[edit] Criticism by former members of purported cults
The role of former members, sometimes called "apostates," in the controversy surrounding cults has been widely studied by social scientists. Former members in some cases become public opponents against their former group. The former members' motivations, the roles they play in the anti-cult movement, the validity of their testimony, and the kinds of narratives they construct, are controversial with some scholars who suspect that at least some of the narratives are colored by a need of self-justification, seeking to reconstruct their own past and to excuse their former affiliations, while blaming those who were formerly their closest associates,[74] and that hostile ex-members would invariably shade the truth and blow out of proportion minor incidents, turning them into major incidents.[75] Other scholars[who?] conclude that testimonies of former members are at least as accurate as testimonies of current members.[citation needed]
Scholars that challenge the validity of critical former members testimonies as the basis for studying a religious group include David G. Bromley, Anson Shupe, Brian R. Wilson, and Lonnie Kliever. Bromley and Shupe, who studied the social influences on such testimonies, assert that the apostate in his current role is likely to present a caricature of his former group and that the stories of critical ex-members who defect from groups that are subversive (defined as groups with few allies and many opponents) tend to have the form of "captivity narratives" (i.e. the narratives depict the stay in the group as involuntary). Wilson introduces the atrocity story that is rehearsed by the apostate to explain how, by manipulation, coercion, or deceit, he was recruited to a group that he now condemns. Introvigne found in his study of the New Acropolis in France, that public negative testimonies and attitudes were only voiced by a minority of the ex-members, who he describes as becoming "professional enemies" of the group they leave. Kliever, when asked by the Church of Scientology to give his opinion on the reliability of apostate accounts of their former religious beliefs and practices, writes that these dedicated opponents present a distorted view of the new religions, and cannot be regarded as reliable informants by responsible journalists, scholars, or jurists. He claims that the reason for the lack of reliability of apostates is due to the traumatic nature of disaffiliation that he compares to a divorce and also due the influence of the anti-cult movement even on those apostates who were not deprogrammed or received exit counseling. Scholars and psychologists who tend to side more with critical former members include David C. Lane, Louis Jolyon West, Margaret Singer, Stephen A. Kent, Benjamin Beith-Hallahmi and Benjamin Zablocki. Zablocki performed an empirical study that showed that the reliability of former members is equal to that of stayers in one particular group. Philip Lucas found the same empirical results.
According to Lewis F. Carter, the reliability and validity of the testimonies of believers are influenced by the tendency to justify affiliation with the group, whereas the testimonies of former members and apostates are influenced by a variety of factors.[76] Besides, the interpretative frame of members tends to change strongly upon conversion and disaffection and hence may strongly influence their narratives. Carter affirms that the degree of knowledge of different (ex-)members about their (former) group is highly diverse, especially in hierarchically organized groups. Using his experience at Rajneeshpuram (the intentional community of the followers of Rajneesh) as an example, he claims that the social influence exerted by the group may influence the accounts of ethnographers and of participant observers.[76] He proposes a method he calls triangulation as the best method to study groups, by utilizing three accounts: those of believers, apostates, and ethnographers. Carter asserts that such methodology is difficult to put into practice.[76] Daniel Carson Johnson [77] writes that even the triangulation method rarely succeeds in making assertions with certitude.[76]
James T. Richardson contends that there are a large number of cults, and a tendency among scholars to make unjustified generalizations about them based on a select sample of observations of life in such groups or the testimonies of (ex-)members. According to Richardson, this tendency is responsible for the widely divergent opinions about cults among scholars and social scientists.[78]
Eileen Barker (2001) wrote that critical former members of cults complain that academic observers only notice what the leadership wants them to see.[79]
See also Apostasy in new religious movements, and Apostates and Apologists.

[edit] Sexual gratification or plural marriage by leaders
Leaders of groups referred to as cults have used their positions to obtain sexual gratification from followers, or engaged in plural marriages that were not traditional to the culture outside of the group. Former group members have stated the reason why some leaders founded cults was so they could use people for sex.[80]
Jim Jones (1931-1978), founder of the Peoples Temple, had sex with several women, and fathered children with some.[citation needed]
David Koresh (1959-1993), the Seven Seals leader of Branch Davidians only in Waco, Texas, greatly restricted the sexual activity of his followers, while marrying wives as young as twelve[81] because puberty was an accepted age for marriage in Old Testament times. A former member described Koresh as "fixated with sex and with a taste for younger girls." [82] He began to teach that all the women in the world belonged to him, only he had the right to procreate, and he fathered children with his plural wives. [83].
Charles Manson (1934- ), leader of the informal Manson Family, drugged many of his followers with LSD and while women were under the influence, he induced them to service him sexually.[citation needed]
Raël (1946- ), formerly named Claude Vorilhon, founded Raelism and had sex with hundreds of women, "...a new one every day, all pretty young devotees who thought he was some kind of god." His ex-wife of 15 years continued, "...over the years I began to think the whole Raelian movement was a trick to have more sex..."[80] Raelism openly teaches a belief in sexual freedom, which is used to recruit new members, who are invited[citation needed] to participate in Sensual Meditation sessions.[84]
Bhagwan Shree Rajneesh (Osho) (1931-1990), founder of Rajneeshpuram, declared himself a "sex guru" and enticed female followers to explore sex with. One woman said all she got was a quickie in the doggy position, and really didn't learn anything from him.[citation needed]
Joseph Smith, Jr. (1805-1844), founder of LDS, was confidentially married to 33 plural wives, with some as young as 14.[85] LDS officially ceased polygamy in 1890, and excommunicates members who practice it. Some non-LDS schism churches who also claim founding by Joseph Smith, Jr., including FLDS, have continued the practice of polygamy with legally underage women (see Mormon fundamentalism).

[edit] Allegations made by scholars or skeptics
False, irrational or even contradictory teaching, made by David C. Lane with regards to Paul Twitchell;
False miracles performed or endorsed by the leadership, made by the skeptics Abraham Kovoor, H. Narasimhaiah, and Basava Premanand for a variety of gurus and fakirs;
Discouraging regular medical care but instead relying on faith healing, made by the magazine salon.com with regards to Christian Science;
Plagiarism, allegations made by David C. Lane;
Incitement to anti-Semitism and other forms of hate, as documented in the writings of Dennis King and Chip Berlet;
Child abuse, for example subjecting blindfolded children to many hours of meditation, as documented by Dr. David C. Lane with regards to Thakar Singh;[86] and
Forced labor and confinement of members, made by Stephen A. Kent regarding Scientology.[87]
Threats, harassment, excessive lawsuits and ad hominem attacks against critics. Allegations regarding the use of such tactics have been made against Scientology, the Lyndon LaRouche organization, and the now defunct Synanon drug-treatment cult. Bodenhamer Theoretical models and method Nollijy University PeopleNology
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[edit] Prevalence of purported cults
By one measure, between 3,000 and 5,000 purported cults existed in the United States in 1995.[88] Some of the more well-known and influential of these groups are frequently labelled as cults in the mass media. Most of these well-known groups vigorously protest the label and refuse to be classified as such, and often expend great efforts in public relations campaigns to rid themselves of the stigma associated with the term cult. But most of the thousands of purported cults live below the media's radar and are rarely or ever the subject of significant public scrutiny. Such groups rarely need to speak up in their own defense, and some of them just ignore the occasional fleeting attention they may get from the media.

[edit] Cults and governments
Main article: Cults and governments
In many countries there exists a separation of church and state and freedom of religion. Governments of some of these countries, concerned with possible abuses by groups they deem cults, have taken restrictive measures against some of their activities. Critics of such measures claim that the counter-cult movement and the anti-cult movement have succeeded in influencing governments in transferring the public's abhorrence of doomsday cults and make the generalization that it is directed against all small or new religious movements without discrimination. The critique is countered by stressing that the measures are directed not against any religious beliefs, but specifically against groups whom they see as inimical to the public order due to their totalitarianism, violations of fundamental liberties, inordinate emphasis on finances, and/or disregard for appropriate medical care.[87]
There exists a controversy regarding religious tolerance between the United States and several European countries, especially France and Germany, that have taken legal measures directed against "cultic" groups that they believe violate human rights. The 2004 annual report by the United States Commission on International Religious Freedom states that these initiatives have "...fueled an atmosphere of intolerance toward members of minority religions in France." On the other hand, the countries confronted with such allegations see the United States' attitude towards NRMs as failing to take into account the responsibility of the state for the wellbeing of its citizens, especially concerning children and incapacitated persons. They further claim that the interference of the United States in their internal affairs is at least partially due to the domestic lobbying of cults and cult apologists.[87]
In recent decades, governmental clashes with groups referred to as cults in the United States have been the result of real or perceived violations of the law by the groups in question, rather than unconstitutional religious persecution. The 2008 felony conviction of Warren Jeffs, leader of FLDS, is a recent case of the U.S. government prosecuting a group referred to as a cult, based on its religious yet illegal belief in arranged and compulsory underage marriage. But it is also possible that negative perceptions of a group by prosecutors could make them more quick to prosecute than they might otherwise be; the income tax case against Reverend Moon is sometimes cited as such an incident.[89]
It has been argued that brainwashing theory promulgated by scholars in the psychological anti-cult movement has been a key contributing factor to violent events, including the deaths of close to 100 members of the Seven Seals group of Branch Davidians in Waco, Texas.[90] However, as revealed in the subsequent televised congressional investigations into the Branch-Davidian Waco Siege, simple technical incompetence by U.S. law enforcement contributed greatly to the disastrous outcome. (See Waco Siege).
A 1995 Parliamentary Commission on Cults in France issued an official Report in French (unofficial French Report translation), in which a list of groups classified as cults compiled by the general information division of the French National Police (Renseignements généraux) was reprinted. In it were listed 173 groups. Members of some of the groups included in the list have alleged instances of intolerance due to the ensuing negative publicity.
The "Interministerial Mission in the Fight Against Cults" (MILS) was formed in 1998 to coordinate government monitoring of "sectes" (the word meaning "cults" in French). In February 1998 MILS released its annual report on the monitoring of cults. The president of MILS resigned in June under criticism, and an interministerial working group was formed to determine the future parameters of the Government's monitoring of cults. In November the Government announced the formation of the Interministerial Monitoring Mission Against Sectarian Abuses (MIVILUDES), which is charged with observing and analyzing movements that constitute a threat to public order or that violate French law, coordinating the appropriate response, informing the public about potential risks, and helping victims to receive aid. In its announcement of the formation of MIVILUDES, the Government acknowledged that its predecessor, MILS, had been criticized for certain actions abroad that could have been perceived as contrary to religious freedom. On May 2005, former prime minister Jean-Pierre Raffarin issued a circular indicating that the list of cults published on the parliamentary report of 1995 should no longer be used to identify groups.[91]

[edit] Cults in literature
Main article: Cults in literature and popular culture
Cults have been a subject or theme in literature and popular culture since ancient times. There are many references to it in the 20th century.

[edit] See also
Apostasy
Atrocity story
Classifications of cults and new religious movements
Cults and governments
Cult of intelligence
Cult Awareness Network
Cult suicide
Development of religion
Destructive cult
Groupthink
Hate groups and new religious movements
List of groups referred to as cults
New religious movement
Opposition to cults and new religious movements
Pious fraud
Religious Conversion
Sect
Social implosion
Sociology of religion
True-believer syndrome
Terrorism is a controversial term with no internationally agreed single definition.[2] There are however several International conventions on terrorism with somewhat different definitions.[3] In one modern sense,[4] it is violence against civilians to achieve political or ideological objectives by creating fear.[5] Most common definitions of terrorism include only those acts which are intended to create fear (terror), are perpetrated for an ideological goal (as opposed to a lone attack), and deliberately target or disregard the safety of non-combatants. Some definitions also include acts of unlawful violence and war.
Terrorism is also a form of unconventional warfare and psychological warfare. The word is politically and emotionally charged,[6] and this greatly compounds the difficulty of providing a precise definition. One 1988 study by the US Army found that over 100 definitions of the word "terrorism" have been used.[7]. A person who practices terrorism is a terrorist.
Terrorism has been used by a broad array of political organizations in furthering their objectives; both right-wing and left-wing political parties, nationalistic, and religious groups, revolutionaries and ruling governments.[8] The presence of non-state actors in widespread armed conflict has created controversy regarding the application of the laws of war.
An International Round Table on Constructing Peace, Deconstructing Terror (2004) hosted by Strategic Foresight Group recommended that a distinction should be made between terrorism and acts of terror. While acts of terrorism are criminal acts as per the United Nations Security Council Resolution 1373 and domestic jurisprudence of almost all countries in the world, terrorism refers to a phenomenon including the actual acts, the perpetrators of acts of terrorism themselves and their motives. There is disagreement on definitions of terrorism. However, there is an intellectual consensus globally, that acts of terrorism should not be accepted under any circumstances. This is reflected in all important conventions including the United Nations counter terrorism strategy, the decisions of the Madrid Conference on terrorism, the Strategic Foresight Group and ALDE Round Tables at the European Parliament.
Contents
[hide]
1 Origin of term
2 Key criteria
3 Pejorative use
4 Types of terrorism
5 Democracy and domestic terrorism
6 Perpetrators
6.1 Terrorist groups
6.2 State sponsors
6.3 State terrorism
7 Tactics
8 Causes
9 Responses to terrorism
10 Mass media
11 History
12 See also
13 Further reading
13.1 UN conventions
13.2 News monitoring websites specializing on articles on terrorism
13.3 Papers and articles on global terrorism
13.4 Papers and articles on terrorism and the United States
13.5 Papers and articles on terrorism and Israel
13.6 Other
14 Footnotes

Origin of term
Main article: Definition of terrorism
See also: State terrorism
The word "terrorism" was first used in reference to the Reign of Terror during the French Revolution.
"If the basis of a popular government in peacetime is virtue, its basis in a time of revolution is virtue and terror -- virtue, without which terror would be barbaric; and terror, without which virtue would be impotent." [Robespierre, speech in Fr. National Convention, 1794].[9]
A 1988 study by the United States Army found that more than one hundred definitions of the word exist and have been used.[10] In many countries, acts of terrorism are legally distinguished from criminal acts done for other purposes, and "terrorism" is defined by statute; see definition of terrorism for particular definitions. Common principles among legal definitions of terrorism provide an emerging consensus as to meaning and also foster cooperation between law enforcement personnel in different countries. Among these definitions there are several that do not recognize the possibility of legitimate use of violence by civilians against an invader in an occupied country and would, thus label all resistance movements as terrorist groups. Others make a distinction between lawful and unlawful use of violence. Ultimately, the distinction is a political judgment.[11]
In November 2004, a United Nations Security Council report described terrorism as any act "intended to cause death or serious bodily harm to civilians or non-combatants with the purpose of intimidating a population or compelling a government or an international organization to do or abstain from doing any act." (Note that this report does not constitute international law.)[12] U.S. Department of Defense (DoD) defined terrorism as: “The calculated use of unlawful violence or threat of unlawful violence to inculcate fear; intended to coerce or to intimidate governments or societies in the pursuit of goals that are generally political, religious, or ideological.” [13]

Key criteria
/wiki/Image:Twin_Towers_in_fire_-_911-_Fema_picture.jpg /wiki/Image:Twin_Towers_in_fire_-_911-_Fema_picture.jpg
/wiki/Image:Twin_Towers_in_fire_-_911-_Fema_picture.jpg /wiki/Image:Twin_Towers_in_fire_-_911-_Fema_picture.jpgSmoke billowing from the World Trade Center after the September 11, 2001 attacks described by the United Nations Security Council as "horrifying terrorist attacks."
Official definitions determine counter-terrorism policy and are often developed to serve it. Most government definitions outline the following key criteria: target, objective, motive, perpetrator, and legitimacy or legality of the act. Terrorism is also often recognizable by a following statement from the perpetrators.
Violence – According to Walter Laqueur of the Center for Strategic and International Studies, "the only general characteristic of terrorism generally agreed upon is that terrorism involves violence and the threat of violence." However, the criterion of violence alone does not produce a useful definition, as it includes many acts not usually considered terrorism: war, riot, organized crime, or even a simple assault. Property destruction that does not endanger life is not usually considered a violent crime, but some have described property destruction by the Earth Liberation Front and Animal Liberation Front as violence and terrorism; see eco-terrorism.
Psychological impact and fear – The attack was carried out in such a way as to maximize the severity and length of the psychological impact. Each act of terrorism is a “performance,” devised to have an impact on many large audiences. Terrorists also attack national symbols to show their power and to shake the foundation of the country or society they are opposed to. This may negatively affect a government's legitimacy, while increasing the legitimacy of the given terrorist organization and/or ideology behind a terrorist act.[14]
Perpetrated for a Political Goal – Something all terrorist attacks have in common is their perpetration for a political purpose. Terrorism is a political tactic, not unlike letter writing or protesting, that is used by activists when they believe no other means will effect the kind of change they desire. The change is desired so badly that failure is seen as a worse outcome than the deaths of civilians. This is often where the interrelationship between terrorism and religion occurs. When a political struggle is integrated into the framework of a religious or "cosmic"[15] struggle, such as over the control of an ancestral homeland or holy site such as Israel and Jerusalem, failing in the political goal (nationalism) becomes equated with spiritual failure, which, for the highly committed, is worse than their own death or the deaths of innocent civilians.
Deliberate targeting of non-combatants – It is commonly held that the distinctive nature of terrorism lies in its intentional and specific selection of civilians as direct targets. Specifically, the criminal intent is shown when babies, children, mothers, and the elderly are murdered, or injured, and put in harms way. Much of the time, the victims of terrorism are targeted not because they are threats, but because they are specific "symbols, tools, animals or corrupt beings" that tie into a specific view of the world that the terrorist possess. Their suffering accomplishes the terrorists' goals of instilling fear, getting a message out to an audience, or otherwise accomplishing their often radical religious and political ends.[16]
Disguise – Terrorists almost invariably pretend to be non-combatants, hide among non-combatants, fight from in the midst of non-combatants, and when they can, strive to mislead and provoke the government soldiers into attacking the wrong people, that the government may be blamed for it. When an enemy is identifiable as a combatant, the word terrorism is rarely used. Mass executions of hostages, as by the Nazi military forces in the Second World War, certainly constituted crimes against humanity but are not commonly called terrorism.
Unlawfulness or illegitimacy – Some official (notably government) definitions of terrorism add a criterion of illegitimacy or unlawfulness[17] to distinguish between actions authorized by a "legitimate" government (and thus "lawful") and those of other actors, including individuals and small groups. Using this criterion, actions that would otherwise qualify as terrorism would not be considered terrorism if they were government sanctioned. For example, firebombing a city, which is designed to affect civilian support for a cause, would not be considered terrorism if it were authorized by a "legitimate" government. This criterion is inherently problematic and is not universally accepted, because: it denies the existence of state terrorism; the same act may or may not be classed as terrorism depending on whether its sponsorship is traced to a "legitimate" government; "legitimacy" and "lawfulness" are subjective, depending on the perspective of one government or another; and it diverges from the historically accepted meaning and origin of the term.[18][19][20][21] For these reasons this criterion is not universally accepted. Most dictionary definitions of the term do not include this criterion.

Pejorative use
The terms "terrorism" and "terrorist" (someone who engages in terrorism) carry a strong negative connotation. These terms are often used as political labels to condemn violence or threat of violence by certain actors as immoral, indiscriminate, or unjustified. Those labeled "terrorists" rarely identify themselves as such, and typically use other euphemistic terms or terms specific to their situation, such as: separatist, freedom fighter, liberator, revolutionary, vigilante, militant, paramilitary, guerrilla, rebel, jihadi or mujaheddin, or fedayeen, or any similar-meaning word in other languages.
This is further complicated by the moral ambiguity that surrounds terrorism. On the question of whether particular terrorist acts, such as murder, can be justified as the lesser evil in a particular circumstance, philosophers have expressed different views: While, according to David Rodin, utilitarian philosophers can in theory conceive of cases in which evil of terrorism is outweighed by important goods that can be achieved in no morally less costly way, in practice utilitarians often universally reject terrorism because it is very dubious that acts of terrorism achieve important goods in a utility efficient manner, or that the "harmful effects of undermining the convention of non-combatant immunity is thought to outweigh the goods that may be achieved by particular acts of terrorism." [22] Among the non-utilitarian philosophers, Michael Walzer argued that terrorism is always morally wrong but at the same time those who engaged in terrorism can be morally justified in one specific case: when "a nation or community faces the extreme threat of complete destruction and the only way it can preserve itself is by intentionally targeting non-combatants, then it is morally entitled to do so." [22]
In his book "Inside Terrorism" Bruce Hoffman wrote in Chapter One: Defining Terrorism that
“
On one point, at least, everyone agrees: terrorism is a pejorative term. It is a word with intrinsically negative connotations that is generally applied to one's enemies and opponents, or to those with whom one disagrees and would otherwise prefer to ignore. 'What is called terrorism,' Brian Jenkins has written, `'thus seems to depend on one's point of view. Use of the term implies a moral judgment; and if one party can successfully attach the label terrorist to its opponent, then it has indirectly persuaded others to adopt its moral viewpoint.' Hence the decision to call someone or label some organization `terrorist' becomes almost unavoidably subjective, depending largely on whether one sympathizes with or opposes the person/group/cause concerned. If one identifies with the victim of the violence, for example, then the act is terrorism. If, however, one identifies with the perpetrator, the violent act is regarded in a more sympathetic, if not positive (or, at the worst, an ambivalent) light; and it is not terrorism.[6]
”
The pejorative connotations of the word can be summed up in the aphorism, "One man's terrorist is another man's freedom fighter." This is exemplified when a group that uses irregular military methods is an ally of a State against a mutual enemy, but later falls out with the State and starts to use the same methods against its former ally. During World War II the Malayan People’s Anti-Japanese Army was allied with the British, but during the Malayan Emergency, members of its successor, the Malayan Races Liberation Army, were branded terrorists by the British.[23][24] More recently, Ronald Reagan and others in the American administration frequently called the Afghan Mujahideen freedom fighters during their war against the Soviet Union,[25] yet twenty years later when a new generation of Afghan men are fighting against what they perceive to be a regime installed by foreign powers, their attacks are labelled terrorism by George W. Bush.[26][27] Groups accused of terrorism usually prefer terms that reflect legitimate military or ideological action.[28][29][30] Leading terrorism researcher Professor Martin Rudner, director of the Canadian Centre of Intelligence and Security Studies at Ottawa's Carleton University, defines "terrorist acts" as attacks against civilians for political or other ideological goals, and goes on to say:
“
"There is the famous statement: 'One man's terrorist is another man's freedom fighter.' But that is grossly misleading. It assesses the validity of the cause when terrorism is an act. One can have a perfectly beautiful cause and yet if one commits terrorist acts, it is terrorism regardless."[31]
”
Some groups, when involved in a "liberation" struggle, have been called terrorists by the Western governments or media. Later, these same persons, as leaders of the liberated nations, are called statesmen by similar organizations. Two examples of this phenomenon are the Nobel Peace Prize laureates Menachem Begin and Nelson Mandela.[32][33][34][35][36][37][38]
Sometimes states that are close allies, for reasons of history, culture and politics, can disagree over whether members of a certain organization are terrorists. For example for many years some branches of the United States government refused to label members of the Irish Republican Army (IRA) as terrorists, while it was using methods against one of the United States' closest allies (Britain) that Britain branded as terrorist attacks. This was highlighted by the Quinn v. Robinson case.[39][40]
Many times the term "terrorism" and "extremism" are interchangeably used. However, there is a significant difference between the two. Terrorism essentially threat or act of physical violence. Extremism involves using non-physical instruments to mobilise minds to achieve political or ideological ends. For instance, Al Qaeda is involved in terrorism. The Iranian revolution of 1979 is a case of extremism. A global research report An Inclusive World (2007) asserts that extremism poses a more serious threat than terrorism in the decades to come.
For these and other reasons, media outlets wishing to preserve a reputation for impartiality are extremely careful in their use of the term.[41][42]

Types of terrorism
In the spring of 1975, the Law Enforcement Assistant Administration in the United States formed the National Advisory Committee on Criminal Justice Standards and Goals. One of the five volumes that the committee was entitled Disorders and Terrorism, produced by the Task Force on Disorders and Terrorism under the direction H.H.A. Cooper, Director of the Task Force staff.[43] The Task Force classified terrorism into six categories.
Civil Disorders – A form of collective violence interfering with the peace, security, and normal functioning of the community.
Political Terrorism – Violent criminal behaviour designed primarily to generate fear in the community, or substantial segment of it, for political purposes.
Non-Political Terrorism – Terrorism that is not aimed at political purposes but which exhibits “conscious design to create and maintain high degree of fear for coercive purposes, but the end is individual or collective gain rather than the achievement of a political objective.”
Quasi-Terrorism – The activities incidental to the commission of crimes of violence that are similar in form and method to genuine terrorism but which nevertheless lack its essential ingredient. It is not the main purpose of the quasi-terrorists to induce terror in the immediate victim as in the case of genuine terrorism, but the quasi-terrorist uses the modalities and techniques of the genuine terrorist and produces similar consequences and reaction. For example, the fleeing felon who takes hostages is a quasi-terrorist, whose methods are similar to those of the genuine terrorist but whose purposes are quite different.
Limited Political Terrorism – Genuine political terrorism is characterized by a revolutionary approach; limited political terrorism refers to “acts of terrorism which are committed for ideological or political motives but which are not part of a concerted campaign to capture control of the State.
Official or State Terrorism –"referring to nations whose rule is based upon fear and oppression that reach similar to terrorism or such proportions.” It may also be referred to as Structural Terrorism defined broadly as terrorist acts carried out by governments in pursuit of political objectives, often as part of their foreign policy.
In an analysis prepared for U.S. Intelligence[44] four typologies are mentioned.
Nationalist-Separatist
Religious Fundamentalist
New Religious
Social Revolutionary
Torture is the intentional infliction of pain or suffering to a degree that is deemed unacceptable in a particular political or legal context. People disagree, often for political reasons, on the definition of torture, and the degree of pain or suffering that must be involved, or the circumstances in which an activity constitutes torture. One generally-accepted definition of torture is given by the United Nations Convention Against Torture, which defines it as
"any act by which severe pain or suffering, whether physical or mental, is intentionally inflicted on a person for such purposes as obtaining from him or a third person information or a confession, punishing him for an act he or a third person has committed or is suspected of having committed, or intimidating or coercing him or a third person, or for any reason based on discrimination of any kind, when such pain or suffering is inflicted by or at the instigation of or with the consent or acquiescence of a public official or other person acting in an official capacity. It does not include pain or suffering arising only from, inherent in or incidental to lawful sanctions."[2]
Torture has often been sponsored by governments. In addition, individuals or groups may inflict torture on others for the same reasons as those acting in an official capacity; however, another motive for torture can be for the sadistic gratification of the torturer, as was the case in the Moors Murders. Torture is prohibited under international law and the domestic laws of most countries; however, Amnesty International estimates that 75% of the world's governments currently practice torture as they define it.[3]
Throughout history, torture has often been used as a method of effecting political re-education. In the 21st century, torture is widely considered to be a violation of human rights, and is declared to be unacceptable by Article 5 of the United Nations Universal Declaration of Human Rights. In times of war, signatories of the Third Geneva Convention and Fourth Geneva Convention agree not to torture protected persons (POWs and enemy civilians) in armed conflicts.
International legal prohibitions on torture derive from a philosophical consensus that torture and ill-treatment are immoral.[4] These international conventions and philosophical propositions not withstanding, organizations such as Amnesty International that monitor abuses of human rights report a widespread use of torture condoned by states in many regions of the world.[5]Bodenhamer Theoretical models and method Nollijy University PeopleNology
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Contents
[hide]
1 Etymology
2 Laws against torture
2.1 United Nations Convention Against Torture
2.1.1 Optional Protocol to the UN Convention Against Torture
2.2 Rome Statute of the International Criminal Court
2.3 Geneva Conventions
2.3.1 Geneva Convention IV exemptions
2.3.2 Additional Protocols to the Geneva Conventions
2.4 Other conventions
2.4.1 European agreements
2.4.2 Inter-American Convention
2.5 Supervision of anti-torture treaties
2.6 Municipal law
3 History
4 Torture in recent times
4.1 Torture by proxy
5 Aspects of torture
5.1 Ethical arguments regarding torture
5.2 Motivation for torture
5.3 Rejection of torture
5.4 Incrimination of innocent people
5.5 Secrecy
6 Torture methods and devices
7 Torture murder
8 Effects of torture
9 Methods of execution and capital punishment
10 See also
11 Footnotes
12 Further reading

[edit] Etymology
The word 'torture' comes from the French torture, originating in the Late Latin tortura and ultimately deriving the past participle of torquere meaning 'to twist'.[6]
The word may be used loosely for more ordinary or daily discomforts which would be described as tedious rather than painful.

[edit] Laws against torture
/wiki/Image:Trocadero_3.jpg /wiki/Image:Trocadero_3.jpg
/wiki/Image:Trocadero_3.jpg /wiki/Image:Trocadero_3.jpgThe Palais de Chaillot at the Trocadéro, where the United Nations met to adopt the Universal Declaration of Human Rights in 1948
On December 10, 1948 the United Nations General Assembly adopted the Universal Declaration of Human Rights (UDHR). Article 5 states, "No one shall be subjected to torture or to cruel, inhuman or degrading treatment or punishment."[7] Since that time a number of other international treaties have been adopted to prevent the use of torture. Two of these are the United Nations Convention Against Torture and the Geneva Conventions III & IV.

[edit] United Nations Convention Against Torture
The United Nations Convention against Torture and Other Cruel, Inhuman or Degrading Treatment or Punishment (UNCAT) came into force in June 1987. The most relevant articles are Articles 1, 2, 3, and the first paragraph of Article 16.
Article 11. For the purposes of this Convention, the term "torture" means any act by which severe pain or suffering, whether physical or mental, is intentionally inflicted on a person for such purposes as obtaining from him or a third person information or a confession, punishing him for an act he or a third person has committed or is suspected of having committed, or intimidating or coercing him or a third person, or for any reason based on discrimination of any kind, when such pain or suffering is inflicted by or at the instigation of or with the consent or acquiescence of a public official or other person acting in an official capacity. It does not include pain or suffering arising only from, inherent in or incidental to lawful sanctions.2. This article is without prejudice to any international instrument or national legislation which does or may contain provisions of wider application.
Article 21. Each State Party shall take effective legislative, administrative, judicial or other measures to prevent acts of torture in any territory under its jurisdiction.2. No exceptional circumstances whatsoever, whether a state of war or a threat of war, internal political instability or any other public emergency, may be invoked as a justification of torture.3. An order from a superior officer or a public authority may not be invoked as a justification of torture.
Article 31. No State Party shall expel, return ("refouler") or extradite a person to another State where there are substantial grounds for believing that he would be in danger of being subjected to torture.2. For the purpose of determining whether there are such grounds, the competent authorities shall take into account all relevant considerations including, where applicable, the existence in the State concerned of a consistent pattern of gross, flagrant or mass violations of human rights.
Article 161. Each State Party shall undertake to prevent in any territory under its jurisdiction other acts of cruel, inhuman or degrading treatment or punishment which do not amount to torture as defined in article I, when such acts are committed by or at the instigation of or with the consent or acquiescence of a public official or other person acting in an official capacity. In particular, the obligations contained in articles 10, 11, 12 and 13 shall apply with the substitution for references to torture of references to other forms of cruel, inhuman or degrading treatment or punishment.
Note several points:
Section 1: Torture is "severe pain or suffering".[8] The European Court of Human Rights (ECHR) influences discussions on this area of international law. See the section Other conventions for more details on the ECHR ruling.
Section 2: There are "no exceptional circumstances whatsoever" where a state can use torture and not break its treaty obligations".[9] The applicable sanction is publicity that nonconforming signatories have broken their treaty obligations.[10]
Section 16: Obliges signatories to prevent "acts of cruel, inhuman or degrading treatment or punishment", in "any territory under its jurisdiction".[11]
About half of the world's countries have signed the UN Convention against Torture treaty.[citation needed]

[edit] Optional Protocol to the UN Convention Against Torture
The Optional Protocol to the Convention Against Torture (OPCAT) entered into force on 22 June 2006 as an important addition to the UNCAT. As stated in Article 1, the purpose of the protocol is to "establish a system of regular visits undertaken by independent international and national bodies to places where people are deprived of their liberty, in order to prevent torture and other cruel, inhuman or degrading treatment or punishment."[12] Each state ratifying the OPCAT, according to Article 17, is responsible for creating or maintaining at least one independent national preventive mechanism for torture prevention at the domestic level.

[edit] Rome Statute of the International Criminal Court
/wiki/Image:Building_of_the_International_Criminal_Court_in_The_Hague.jpg /wiki/Image:Building_of_the_International_Criminal_Court_in_The_Hague.jpg
/wiki/Image:Building_of_the_International_Criminal_Court_in_The_Hague.jpg /wiki/Image:Building_of_the_International_Criminal_Court_in_The_Hague.jpgThe ICC's interim premises in The Hague
The Rome Statute establishing the International Criminal Court, limits jurisdiction of the Court to "the most serious crimes of concern to the international community as a whole", which includes torture, in Article 7, "Crimes against humanity", and Article 8, "War Crimes". The Statute describes torture as "the intentional infliction of severe pain or suffering, whether physical or mental, upon a person in the custody or under the control of the accused; except that torture shall not include pain or suffering arising only from, inherent in or incidental to, lawful sanctions" (Article 7.e).[13] The ICC began operation on July 1, 2002, and does not apply to offenses which occurred before that date. Cases also may not be brought to the ICC unless national criminal justice institutions of those states party to the Rome Statute are unwilling or unable to act.

[edit] Geneva Conventions
The four Geneva Conventions provide protection for people who fall into enemy hands. The conventions do not clearly divide people into combatant and non-combatant roles. The conventions refer to "wounded and sick combatants or non-combatants" separately from "civilian persons who take no part in hostilities, and who, while they reside in the zones, perform no work of a military character"[14] as well as "Members of the armed forces of a Party to the conflict as well as members of militias or volunteer corps forming part of such armed forces", "Members of other militias and members of other volunteer corps, including those of organized resistance movements", "Members of regular armed forces who profess allegiance to a government or an authority not recognized by the Detaining Power", "Persons who accompany the armed forces without actually being members thereof, such as civilian members of military aircraft crews, war correspondents, supply contractors, members of labour units or of services responsible for the welfare of the armed forces", "Inhabitants of a non-occupied territory"[15]
The third (GCIII) and fourth (GCIV) Geneva Conventions are the two most relevant for the treatment of the victims of conflicts.[citation needed] Both treaties state in Article 3, in similar wording, that in a non-international armed conflict, "Persons taking no active part in the hostilities, including members of armed forces who have laid down their arms... shall in all circumstances be treated humanely." The treaty also states that there must not be any "violence to life and person, in particular murder of all kinds, mutilation, cruel treatment and torture" or "outrages upon personal dignity, in particular humiliating and degrading treatment".[16][17]
GCIV covers most civilians in an international armed conflict, and says they are usually "Protected Persons" (see exemptions section immediately after this for those who are not). Under Article 32, protected persons have the right to protection from "murder, torture, corporal punishments, mutilation and medical or scientific experiments...but also to any other measures of brutality whether applied by non-combatant or military agents".Bodenhamer Theoretical models and method Nollijy University PeopleNology
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GCIII covers the treatment of prisoners of war (POWs) in an international armed conflict. In particular, Article 17 says that "No physical or mental torture, nor any other form of coercion, may be inflicted on prisoners of war to secure from them information of any kind whatever. Prisoners of war who refuse to answer may not be threatened, insulted or exposed to unpleasant or disadvantageous treatment of any kind." POW status under GCIII has far fewer exemptions than "Protected Person" status under GCIV. Captured enemy combatants in an international armed conflict automatically have the protection of GCIII and are POWs under GCIII unless they are determined by a competent tribunal to not be a POW (GCIII Article 5).

[edit] Geneva Convention IV exemptions
GCIV provides an important exemption:
Where in the territory of a Party to the conflict, the latter is satisfied that an individual protected person is definitely suspected of or engaged in activities hostile to the security of the State, such individual person shall not be entitled to claim such rights and privileges under the present Convention [ie GCIV] as would ... be prejudicial to the security of such State ... In each case, such persons shall nevertheless be treated with humanity (GCIV Article 5)
Also nationals of a State which is not bound by the Convention are not protected by it, and nationals of a neutral State in the territory of a combatant State, and nationals of a co-belligerent State, cannot claim the protection of GCIV if their home state has normal diplomatic representation in the State that holds them (Article 4), as their diplomatic representatives can take steps to protect them.
The Bush administration afforded fewer protections, under GCIII, to detainees in the War on Terror by creating a new legal status called unlawful combatant. If there is a question of whether a person is an lawful combatant, he (or she) must be treated as a POW "until their status has been determined by a competent tribunal" (GCIII Article 5). If the tribunal decides that he is an unlawful combatant, he is not considered a protected person under GCIII. However, if he is a protected person under GCIV he still has some protection under GCIV, and must be "treated with humanity and, in case of trial, shall not be deprived of the rights of fair and regular trial prescribed by the present Convention" (GCIV Article 5).[18]

[edit] Additional Protocols to the Geneva Conventions
There are two additional protocols to the Geneva Convention: Protocol I (1977), relating to the protection of victims of international armed conflicts and Protocol II (1977), relating to the protection of victims of non-international armed conflicts. These clarify and extend the definitions in some areas, but to date many countries, including the United States, have either not signed them or have not ratified them.
Protocol I does not mention torture but it does affect the treatment of POWs and Protected Persons. In Article 5, the protocol explicitly involves "the appointment of Protecting Powers and of their substitute" to monitor that the Parties to the conflict are enforcing the Conventions.[19] The protocol also broadens the definition of a lawful combatant in occupied territory to include those who carry arms openly but are not wearing uniforms, so that they are now lawful combatants and protected by the Geneva Conventions. It also defines who is a mercenary, and implicitly an unlawful combatant, and not protected by the same conventions.
Protocol II "develops and supplements Article 3 [relating to the protection of victims of non-international armed conflicts] common to the Geneva Conventions of 12 August 1949 without modifying its existing conditions of application" (Article 1). Any person who does not take part in or ceased to take part in hostilities is entitled to humane treatment. Among the acts prohibited against these persons are, "Violence to the life, health and physical or mental well-being of persons, in particular murder as well as cruel treatment such as torture, mutilation or any form of corporal punishment" (Article 4.a), "Outrages upon personal dignity, in particular humiliating and degrading treatment, rape, enforced prostitution and any form of indecent assault" (Article 4.e), and "Threats to commit any of the foregoing acts" (Article 4.h).[20] There are clauses in other articles which implore humane treatment of enemy personnel in an internal conflict, which have a bearing on the use of torture, but there are no other clauses which explicitly mention torture.

[edit] Other conventions
In accordance with the non-binding UN Standard Minimum Rules for the Treatment of Prisoners (1955), "corporal punishment, punishment by placing in a dark cell, and all cruel, inhuman or degrading punishments shall be completely prohibited as punishments for disciplinary offences."[21] The International Covenant on Civil and Political Rights, (16 December 1966), explicitly prohibits torture and "cruel, inhuman or degrading treatment or punishment" by signatories.[22]

[edit] European agreements
/wiki/Image:10CFREU-Article4.jpg /wiki/Image:10CFREU-Article4.jpg
/wiki/Image:10CFREU-Article4.jpg /wiki/Image:10CFREU-Article4.jpgArticle 4 of the Charter of Fundamental Rights of the European Union prohibits torture.
In 1950 during the Cold War, the participating member states of the Council of Europe signed the European Convention on Human Rights. The treaty was based on the UDHR. It included the provision for a court to interpret the treaty, and Article 3 "Prohibition of torture" stated, "No one shall be subjected to torture or to inhuman or degrading treatment or punishment."[23]
In 1978 the European Court of Human Rights ruled that the five techniques of "sensory deprivation" were not torture as laid out in Article 3 of the European Convention on Human Rights, but were "inhuman or degrading treatment"[24] (see Accusations of use of torture by United Kingdom for details). This case occurred nine years before the United Nations Convention Against Torture came into force and had an influence on thinking about what constitutes torture ever since.[25]
On 26 November 1987 the member states of the Council of Europe, meeting at Strasbourg, adopted the European Convention for the Prevention of Torture and Inhuman or Degrading Treatment or Punishment (ECPT). Two additional Protocols amended the Convention, which entered into force on 1 March 2002. The Convention set up the Committee for the Prevention of Torture to oversee compliance with its provisions
Bride kidnapping, also known as marriage by abduction or marriage by capture, is a form of marriage practiced in a few traditional cultures, in countries spanning Central Asia, the Caucasus region, parts of Africa, and among the Hmong in southeast Asia. In most countries, bride kidnapping is considered a sex crime, rather than a valid form of marriage. However, some versions of it may also be seen as falling along the continuum between forced marriage and arranged marriage.
Contents
[hide]
1 Background and rationale
2 Africa
3 Central Asia
3.1 Ala kachuu
3.2 Role of the family
4 Catholic law
5 In history
6 In film
6.1 Features
6.2 Documentaries
7 In television
8 Bibliography
9 See also
10 References
11 External links

[edit] Background and rationale
Main article: RaptioBodenhamer Theoretical models and method Nollijy University PeopleNology
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In agricultural and patriarchal societies, where bride kidnapping is most common, children work for their family. A woman leaves her birth family, geographically and economically, when she marries, becoming instead a member of the groom's family. (See patrilocality for an anthropological explanation.) Due to this loss of labor, the women's families do not want their daughters to marry young, and demand economic compensation known as a bride price when they do leave them. This conflicts with the interests of men, who want to marry early, as marriage means an increase in social status, and the interests of the groom's family, who will gain another pair of hands for the family farm or business. Paradoxically, being "kidnapped" might also be in the interests of the woman in such societies, as her role in the society would preclude her from choosing a husband for herself, at the risk of being disowned or even killed. It may also be the only socially acceptable way for her to become a mother, a desirable and highly prized status for many women. Depending on the legal system under which they live, the consent of the woman may not be a factor in judging the validity of the marriage.
The mechanism of bride kidnappings varies depending on where it is taking place.

[edit] Africa
In Ethiopia and Rwanda it is quite brutal, where the man kidnaps the woman and rapes her. The family of the woman either then feels obliged to consent to the union, or is forced to when the kidnapper impregnates her, as no one else would marry a pregnant woman.

[edit] Central Asia
In Central Asia the practice is different. Bride kidnapping exists in Kyrgyzstan, Turkmenistan, and Karakalpakstan. The young man decides he wishes to marry and asks his parents to pick him out a suitable bride, or is told by his parents that it is time he settled down and that they have found someone of the right background and attributes. (In this sense, it is similar to an arranged marriage, although the arranging is all on one side.) The prospective groom and his male relatives or friends or both abduct the girl (in the old nomadic days, on horseback; now often by car) and take her to the family home, where the older women of the family try to get her to accept the marriage. They may do this by pointing out the advantages of the union, such as the wealth of their smallholding, to show her what she would gain by joining their family. Some families will keep the girl hostage for several days to break her will. Others will let her go if she remains defiant; she may, for example, refuse to sit down or to eat, as a sign that she is refusing the proffered hospitality. During this period, the groom typically does not see the bride until she has agreed to marry or at least has agreed to stay. The kidnapped woman's family may also become involved in the process, either urging the woman to stay (particularly if the marriage is believed socially acceptable or advantageous for the prospective bride and her family), or opposing the marriage on various grounds and helping to liberate the woman.
While less violent than that practiced elsewhere, the essence of the process, in the model above, is still the same and in some cases does result in sexual violence. Such social stigma is attached to a refusal that the kidnapped woman usually feels that she has no choice but to agree, and some of those who refuse even commit suicide after the kidnapping [1]. The matter is somewhat confused by the local use of the term bride kidnap to reflect practices along a continuum, from forcible abduction and rape (and then, almost unavoidably, marriage), to something akin to an elopement arranged between the two young people, to which both sets of parents have to consent after the fact. Although the practice is illegal in Kyrgyzstan, bride kidnappers are rarely prosecuted, because many villages are de facto ruled by councils of elders following traditional cultural practices, away from the eyes of the state legal system. It was the Russian and later USSR colonizing powers that made the ancient practice of the nomads illegal, and so with the fall of the Soviet Union and the subsequent liberation of the Central Asian nations, many have harked back to old customs as a way of asserting cultural identity.

[edit] Ala kachuu
Despite its illegality, in many, primarily rural, areas bride kidnapping is still the accepted way of taking a wife. This act of ala kachuu (to take and flee) prevails to this day, despite modern social and moral standards. Women play an integral role in the process: the success of the kidnapping is dependent on her conduct while she is held hostage. If she truly does not wish to stay, she will not accept the family's advances. She may tell them that she has a boyfriend, or impart to them that she is not a virgin, which still carries a major social stigma. Many of these women have boyfriends and participate in dating, which can make the experience all the more traumatic. A couple may court for many months, but another suitor could still kidnap the young woman, as she is unmarried. The question, "What would you do if you were kidnapped?" is asked of many Kyrgyz women in their late teens and early twenties. While this may not be their preferred method of becoming engaged, a majority of them, consensual or nonconsensual, do end up married in this way. Ala kachuu is a tradition that has endured to the present day in Central Asia and is integral to their society and culture.

[edit] Role of the family
The families of both the bride and the groom play large roles in these arranged marriages. The groom's family, primarily the menfolk, decide who they want to kidnap and take as the bride. Often, rather than selecting a particular young woman to kidnap, they select a house; that way they can still kidnap one of the sisters if the woman they desire is not home [1]. Once at the home of the bride, they grab the woman and bring her back to the groom's house. The girl's family is usually also there, as they know about the kidnapping and encourage their loved one to accept the man as her husband and to stay with him. The woman can still leave the house, but her family usually does everything in their power to convince the girl to stay. The reason for this is that as women get older, the culture sees them as less desirable. Therefore, the family has no idea if she will still be able to find a husband if she does not accept this man. Since young women are obedient to their parents in Central Asia, they will stay with the husband. [2]

[edit] Catholic law
In Catholic canon law, the impediment of raptus specifically prohibits marriage between a woman abducted with intent to force her to marry, and her abductor, as long as the woman remains in the abductor's power.

[edit] In history
Marriage by capture was practiced in ancient cultures throughout the Mediterranean area. It is represented in mythology and history by the tribe of Benjamin in the Bible [2]; by the Greek hero Paris stealing the beautiful Helen of Troy from her husband Menelaus, thus triggering the Trojan War; and by The Rape of the Sabine Women by Romulus, the founder of Rome (parodied by English short-story writer Saki in The Schartz-Metterklume Method).
According to some sources, the honeymoon is a relic of marriage by capture, based on the practice of the husband going into hiding with his wife to avoid reprisals from her relatives, with the intention that the woman would be pregnant by the end of the month.

[edit] In film

[edit] Features
Bride capture has been displayed somewhat humorously in Pedro Almodovar's 1990 film ¡Átame! (Tie Me Up! Tie Me Down!), starring Antonio Banderas and Victoria Abril. It is the underlying theme behind the Korean movie The Bow, as well as the Soviet comedy Kidnapping, Caucasian Style (Russian: Кавказская пленница, или Новые приключения Шурика). It featured in the Hollywood musical Seven Brides for Seven Brothers. Bride capture also offers a honorable solution in the Italian comedy Seduced and Abandoned.
In the 2006 comedy Borat: Cultural Learnings of America for Make Benefit Glorious Nation of Kazakhstan, the eponymous fictional reporter Borat, played by British comedian/satirist Sacha Baron Cohen, attempts to kidnap actress Pamela Anderson in order to take her as his wife. He brings a "wedding sack" which he has made for the occasion, suggesting that such kidnappings are a tradition in his parody of Kazakhstan.Bodenhamer Theoretical models and method Nollijy University PeopleNology
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[edit] Documentaries
In 2005, a documentary titled Bride Kidnapping in Kyrgyzstan made by Petr Lom was presented at the UNAFF 2005 festival, and subsequently on PBS in the United States. The film met controversy in Kyrgyzstan because of ethical concerns about the filming of real kidnappings.

[edit] In television
In the BBC radio and television comedy series The League of Gentlemen, the character Papa Lazarou comes to the fictional town of Royston Vasey under the guise of a peg-seller to kidnap women by entering their homes, talking gibberish to them (Gippog) and persuading them to hand over their wedding rings. He 'names' them all 'Dave', and, after obtaining their rings, proclaims; "you're my wife now".

[edit] Bibliography
Barnes, R. H. “Marriage by Capture.” The Journal of the Royal Anthropological Institute, Vol. 5, No. 1. (March 1999), pp. 57-73.
Bates, Daniel G. “Normative and Alternative Systems of Marriage among the Yörük of Southeastern Turkey.” Anthropological Quarterly, 47:3 (Jul., 1974), pp. 270-287.
Handrahan, Lori. 2004. “Hunting for Women: Bride-Kidnapping in Kyrgyzstan.” International Feminist Journal of Politics, 6:2 (June), 207–233.
Herzfeld, Michael “Gender Pragmatics: Agency, Speech, and Bride Theft in a Cretan Mountain Village.” Anthropology 1985, Vol. IX: 25-44.
Kleinbach, Russell. “Frequency of non-consensual bride kidnapping in the Kyrgyz Republic.” International Journal of Central Asian Studies. Vol 8, No 1, 2003, pp 108–128.
Light, Nathan and Damira Imanalieva. “Performing Ala Kachuu: Marriage Strategies in the Kyrgyz Republic”.
——, Mehrigiul Ablezova and Medina Aitieva. “Kidnapping for marriage (ala kachuu) in a Kyrgyz village.” Central Asian Survey. (June 2005) 24(2), 191–202.
Pusurmankulova, Burulai. "Bride Kidnapping. Benign Custom Or Savage Tradition?" [3] under the auspices of Freedom House
Stross, Brian. “Tzeltal Marriage by Capture.” Anthropological Quarterly. 47:3 (July 1974), pp. 328-346.
Werner, Cynthia, “Women, marriage, and the nation-state: the rise of nonconsensual bride kidnapping in post-Soviet Kazakhstan,” in The Transformation of Central Asia. Pauline Jones Luong, ed. Ithaca, NY: Cornell University Press, 2004, pp. 59–89.

[edit] See also
Bride price
Stockholm syndrome, when a captive grows to identify with their captor
Honor killing
Shotgun wedding
Shivaree