Speech by the Secretary for Security
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Following is the full text of the speech entitled "Understanding Cults: Salvation or Illusion?" by the Secretary for Security, Mrs Regina Ip, at The Outstanding Young Persons' Association today (July 13):
Mr Yung, Mrs Waters, Distinguished Guests, Ladies and Gentlemen,
Let me begin by thanking your Association for inviting me to speak at your luncheon meeting. I am honoured to be here, so honoured in fact that I want to take advantage of this meaningful gathering to clarify the Government's position on cults. I hope when this is remembered in the future, the credit that your association has accrued through its meritorious service, will in no way outshine the good work we try to do in Government. I know this is a far limit for us to strive for, but organisations such as yours serve to guide us and set examples for Government.
Historic Origins of Cults and Sects
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With so much talk about cults and sects, and in particular 'evil cults' in recent months, it would be useful as a first step to examine what exactly the words 'cults' and 'sects' mean.
As scholars (Note 1) have pointed out, the word 'cult' comes from the Latin word 'cultus' which means to worship. 'Cultus' is the past participle of 'colere' which signifies to attend to, to cultivate, to respect. The dictionary meaning of 'cult' is sufficiently broad to apply to nearly any body of worshippers. The Latin origin explains why among the many Chinese translations put forward, the term '½¤«ô¹ÎÅé' is probably the most accurate.
Where the word 'sect' is concerned, as noted by a 1995 report of the French National Assembly on sects, the French dictionaries have different definitions of the word 'sect'. But in general, these definitions, traceable to the Latin origins of the word, implied the two notions of a common belief and of a break with a prior belief. I believe these two ideas come from uncertainty about the origin of the word 'sect': this word either comes from the Latin verb 'secare' (to cut) or the Latin verb 'sequi' (to follow). Be that as it may, the traditional meaning of the word 'cult' or 'sect' as a variant form of religious belief from the orthodox system is quite clear. In my view, the Chinese translation of this word as '±Ð¬£' is appropriate.
A good authority for this view is T S Eliot, who in his 1939 lecture at Cambridge on 'Unity and Diversity: Sect and Cult' used the words 'sect' and 'cult' interchangeably, when he talked about diversity within Christianity, in particular the diversity of sects with Protestantism.
Gradual Transformation of the Meaning of 'Cults' and 'Sects'
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Since the 1960's, however, the emergence of numerous cultic groups in both the West and the Far East, with some giving rise to tragic consequences, has caused the word 'cult' to undergo a subtle transformation of meaning to denote something sinister and devious. Whereas in the past, the word 'cult' or 'sect' was understood to refer to some form of offshoot of an orthodox or established religion, today as one writer, Marc Galanter, in his work 'Cults: Faith, Healing and Coercion' describes it as 'a secretive and dangerous group, one led by a madman or a charlatan'(Note 2) and marked by bizarre behaviour. As the word 'cult' or 'sect' takes on a more pejorative connotation, diverse scholars, anti-cult concern groups and governmental authorities stepped up their warnings against cults for posing real threats to public health, mental health, political power and democratic freedoms, as well as raising concern over consumer issues. At the same time, certain cults are defended as 'new religious movements' that offer salvation rather than destructive illusion. What, then, are the characteristics of cults as identified by cult scholars, and what threats do they pose to society?
Cult Characteristics as Identified by US Psychologist
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Dr Margaret Singer, an eminent American psychologist and well-known cult critic, points to the following as characteristics of a typical cultic relationship (Note 3) -
(a) cult leaders are self-appointed persons who claim to have a special mission or special knowledge (even supernatural powers) that will lead followers to "new levels" of awareness, success or personal power;
(b)cult leaders tend to be domineering and are often described as charismatic;
(c)cult leaders center veneration and allegiance on themselves;
(d)cults are authoritarian in structure in that the leader is regarded as the supreme authority;
(e)cults appear to be innovative and exclusive, and claim to be instituting the only viable system for change that will solve life's problems or the world's ills;
(f)cults tend to have a double set of ethics. Members are urged to be truthful and honest and devote themselves to good deeds. But in actuality, the overriding philosophy in cults is that the ends justify the means. In the end, all work and all resources, even token gestures of altruism, serve the cult, whose real objective may be to aggrandise its wealth, fame, power or control over its followers;
(g)cults tend to be totalistic in controlling their members' behaviour and also ideologically totalistic, exhibiting zealotry and extremism in their world-view. Most cults require a total commitment from followers in order for them to reach some state such as "enlightenment";
(h)cults tend to require members to undergo a major disruption or change in life style;
(i)in cultic groups, the belief system usually ends up being a tool to serve the leader's desires and hidden agenda.
Questions have been raised as to whether a well-known group in Hong Kong should be labelled a cult or an 'evil cult'. Putting the question about 'evil nature' aside for one moment, based on the above description of cult characteristics, I am sure you can judge for yourself whether any particular group is such that it comes within the definition of a cult as identified by Dr Singer.
The Remedy to Cults: Psychological Deprogramming, Public
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Education or Legislation
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Dr Singer was not alone in warning against the mesmerising impact of cults on individuals and the irrational acts many cult followers were driven to undertake. In the wake of appalling mass murder or suicide, or violent confrontation apparently instigated by cults, psychologists have undertaken extensive studies into 'mind manipulation' techniques employed by cults, which different experts have dubbed variously as 'brainwashing', 'psychological coercion', 'thought reform', or 'destructive persuasion'. Notwithstanding the feeling in some quarters in Hong Kong that cults do not present any problem, shocking acts of brutal murders or mass suicide in the past few decades have led scholars and governmental authorities to explore and adopt different solutions to remedy the potential harm to society posed by cults. Broadly speaking, the following three approaches have been adopted in some overseas countries.
Psychological Deprogramming
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Numerous studies have been done in the US on the devastating impact certain cults have had on its followers - on their personality, careers, families, and sometimes their mental welfare. Research has also been conducted on people leaving cults, and the healing, recovery or 'psychological deprogramming' process required to help restore the departed member's ability to reason and to act independently. Anti-cult concern groups offering 'deprogramming' or 'exit counseling' services have been established in the West. It does not appear that Hong Kong has much experience or expertise or indeed the need so far to help departing cult followers. But should problems become sufficiently serious, I have no doubt there will be a groundswell of support among concerned groups to set up similar help organisations.
Public Education
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Many governments, particularly those in Europe, in the light of their experience of grappling with the ill-effects of cultic groups, have identified public education as an on-going solution. Germany, for example, established in 1996 a committee of inquiry into 'so-called sects and psycho-groups' which recommended, among other things, the continued observation of a cultic group in the country, and the stepping up of public education. Belgium also established a parliamentary commission to study the problem, and in 1998 passed a legislation to establish a 'Centre for Information and Advice on Harmful Sectarian Organisation'. Earlier this year, the Austrian Parliament passed a new law to establish a similar observatory, which is entitled to collect, evaluate and pass on information about dangers originating from sect activities and to counsel those people involved.
Legislation
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This is often seen as most drastic, and frequently criticised as infringing the freedom of religion enshrined in the constitutions of democratic countries and international human rights covenants. There is considerable divergence among Western countries on the appropriateness and lawfulness of such legislative remedy. In the case of the US, the First Amendment to its Constitution expressly states 'Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof'. Some scholars, such as Thomas and Jacqueline Keiser in their work 'The Anatomy of Illusion' point out that while religious belief is absolutely protected, religious conduct is only partially free from government scrutiny. In accordance with this constitutional principle, the US Supreme Court has ruled that certain practices, such as polygamy or handling poisonous snakes as part of a religious ceremony, are prohibited notwithstanding their religious significance. At the same time, in successive rulings, the US Supreme Court has moved towards expanding the notion of religion beyond theism into the hazy area of conscientiously held personal beliefs, provided that such beliefs are held with sufficient passion to become the matters of the highest importance to an individual.
Against this constitutional background, it is not difficult to understand the strong views the US have against legislation outlawing cultic organisations. It is interesting to note, nevertheless, that despite similar constitutional and legal provisions governing the separation between the State and the Church, the French National Assembly have enacted a 'Law Aimed at Reinforcing the Prevention and Repression of Sectarian Movements, which Threaten Human Rights and Fundamental Freedoms' on June 12, 2001. After repeated studies by the French National Assembly and a thorough public debate, where public opinion emerged supporting more severe actions against dangerous sects, the Anti-Sect Law No. 2001-504 was enacted broadly -
(a) to provide for the dissolution of a group by a judge where the sect or its leaders have already been convicted on certain specified offences (e.g. voluntary or involuntary attacks on the life or on the physical or psychological integrity of an individual, or offences under the Code of Public Health or under the Consumer Code);
(b) to extend criminal liability to sects and to all legal entities for a panoply of offences ranging from illegal practising of medical or pharmaceutical profession to abandonment of family and offences endangering minors;
(c) to provide criminal sanctions against an individual participating in the continuation or reconstitution of a dissolved sect;
(d) to provide criminal sanctions against advertising which promotes an organisation whose activity is to 'create, maintain or exploit the psychological or physical subjection of persons who participate in such activities', in case the organisation or its leader has already been convicted on one or another of specific offences;
(e) to create an offence of fraudulent abuse of the state of ignorance or state of weakness of an individual.
The recent French legislation is highly instructive in shedding light on the principles espoused by a liberal democracy in framing laws against harmful cults. The principles are that -
(a) while the freedom of thought, conscience and religion is absolute where privately held beliefs are concerned, the freedom to manifest one's religion may be subject to limitations provided that such limitations are prescribed by law and are necessary to protect public safety, order, health, or morals or the fundamental rights and freedoms of others. Legislation fighting dangerous cults should therefore target harmful actions of cults or cult leaders, not the spurious or controversial precepts advocated by a cult;
(b) it follows from the above principle that no definition of a sect or cult is provided in the French legislation, but criminal sanctions are extended to an organisation if the organisation or its leader is convicted of specific criminal offence;
(c) the French legislation is justified on the basis of actions of sects which are believed to have violated human dignity or threatened public order.
Given the overriding need for any legislation impinging on fundamental human rights to meet the tests of necessity and proportionality, it would be interesting to observe, in due course, from rulings made by the French courts or international human rights courts, whether the French legislation pass muster on these scores.
Another example of legislation can be found in Japan. In response to the Aum Shinrikyo terrorist attack in 1995, the Japanese Diet passed in 1999 the 'Law to Control Organisations That Have Committed Indiscriminate Mass Murders'. The legislation empowers the Public Security Investigation Agency to monitor an organisation identified by the Public Security Examination Commission as having committed indiscriminate mass murders in the past ten years, and to enter the facilities of such an organisation for inspection purposes. So far this legislation has been enforced only once, with Aum Shinrikyo currently being monitored.
The Hong Kong Situation
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Where the Hong Kong Special Administrative Region Government is concerned, our position on sects and cults is as simple as we hope it is clear. We are committed to the protection of fundamental human rights, including the freedom of thought, conscience and religion. As I have said before on other occasions, privately held views are entirely a matter for the individual concerned. It does not matter to others whether a person is committed to the adulation of the sun, the moon or the stars. But if a sun worshipper preaches his or her faith by requiring followers to raise funds through prostitution, or to celebrate their faith by taking poisonous drinks, the authorities have good reasons to be concerned. The authorities would need to assemble information and undertake analysis to determine whether a sect or cult might advocate or be engaged in actions which might undermine public safety, order, health, morals or the fundamental rights and freedoms of others. The authorities would also need to consider whether existing legislation and criminal sanctions are adequate to deter such actions, and if not, whether additional measures are necessary.
I hope you have noticed by now that what the SARG has been doing so far - in observing the actions of cults; in examining how other jurisdictions have been dealing with the dangers posed by cults; in considering whether measures are necessary - is basically no different from the actions undertaken by other governments - French, German, Austrian, Belgian and Japanese. The Government has a duty to protect public safety and order, and to anticipate dangers. The Government also has a duty to issue warnings about the pernicious nature of cult teachings where evidence abounds that considerable injury to human life and public order has been caused by such teachings. You will also have noticed that in keeping with the pluralistic and vibrant nature of our society, there has been no lack of voices of disagreement to the remarks made by government officials on the nature of a certain group. (Naturally, neither is there any lack of views expressed in support of the remarks made by some of us.) The cut and thrust between public officials and their critics on topics of wide public interest is a well-established characteristic of Hong Kong's public life. It is indeed a welcome and healthy sign that the freedom of thought and the freedom of religion are alive and well in Hong Kong.
To conclude, suffice it to say that to date there does not appear to be any need to depart from our strategy on cults which the Chief executive has elaborated in the Legislative Council in February and in June. As I have already mentioned, cults are potentially dangerous and can have a destabilizing effect on individuals, the family and on public safety and order. Appalling damage to life and properties has been caused by cults in both the West and the Far East. Our own country has, of course, a long history of large numbers being victimised by superstitious groups. Even in our own backyard, we have seen cult followers seduced into prostitution, fooled into swallowing hydrogen peroxide for cancer treatment, or even threatening to commit suicide. There remains a need to be vigilant, and we will not shy away from our duty to remind the public of the risks posed by cults. But as the Chief executive has made clear, we do not perceive at this stage a need to introduce new legislation. Nevertheless, we will continue to monitor the situation to ensure there is no risk to public safety and order from the activities of cults in Hong Kong.
Thank you very much for your attention.
Note
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1. Thomas and Jacqueline Keiser, in their work 'The Anatomy of Illusion'.
2. See Marc Galanter, in his work 'Cults : Faith, Healing and Coercion'.
3. In her work, 'Cults In our Midst'.
End/Friday, July 13, 2001
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