Are Filipinos more vulnerable to cults because they are trusting, gullible?
Recent and widespread media coverage of probes into criminal suits alleging human rights abuses brought by individuals against a pastor and his cohorts has triggered a great deal of discourse unraveling the complexities of the cult phenomenon.
In this context, but without delving into the truth of the cult’s beliefs and practices, analysis and explanation of the many issues involved might contribute to better informing the discourse. In addition, exploring the socio-psychological factors that induced some people to join cults and eventually adopt radically novel beliefs and practices might help.
Amid the cacophony of voices, some questions need to be asked about the cult phenomenon: How did cult members become entangled with them and adopt behaviors they never otherwise would? Are only crazy, stupid, needy people joining cults? What factors contribute to their joining or refusing to leave despite threats to their well-being? I turned to the literature on the social psychology of cults to understand the cult members, hoping to find some answers and insights on how to help us deal with it.
First, one of social psychology’s big lessons is that attitudes follow behavior (D.G. Myers, 1994:83). People, Myers observed, usually internalize commitments done voluntarily, publicly, and repeatedly. Perhaps knowing that people tend to act themselves in a way of thinking, recruiters of cults waste no time shaping their recruits into active members. Eventually, the activities become more demanding—leaving their families, soliciting donations, tithing, and proselytizing. Such behaviors further strengthen and deepen their commitment, making it much easier not to look back to their past.
Second, the commitment is induced by a persuasion strategy called the foot-in-the-door principle. Potential recruits are invited to gatherings and stay-in weekends of warm fellowship and indoctrination on the cult’s beliefs and disciplines. The recruiters encouraged potential converts to join in prayers, bible studies, songs, dances, and games during the encounters. Once the recruiters identified qualified converts, they urged them to sign up for more extended training programs.
Third, social psychologists also made sense of the cult’s power to persuade in terms of three factors: who (communicator) said what (the message) and to whom (the audience). Successful cults have a charismatic leader who attracts and directs the members. Myers noted that sometimes, all it takes to persuade an unsuspecting individual is a credible communicator, perceived as expert and trustworthy. There is a high chance that family members, relatives, and friends whom they trust have played a vital role in the recruitment of many cult members. In this respect, we wonder whether Filipinos are more vulnerable to cults because they tend to be very trusting and gullible.
The message also plays a crucial part in the recruitment process. To lonely and insecure people, those who need belonging and acceptance, the vivid, emotional messages and the warm welcome with which the cult showers them can be irresistibly appealing. The message is simple: “Trust the master and join us; we have the answers to all your needs and problems.” For good measure, the message is delivered intensely and intensively for long periods, with testimonial support from previous converts.
In this light, mainstream churches have their work cut out for them. There is a need to listen well to victim-survivors who might need a platform where they can share their traumatic experiences without judgment. They can offer counseling and emotional support to them in rebuilding their lives. They can also raise awareness about the dangers of cults and educate their members about the tactics used by cults to lure and recruit them. They can also collaborate with government agencies and nongovernmental organizations specializing in cult awareness and victim support.
Noel G. Asiones,
