Investigating Religious Terrorism and Ritualistic Crimes

Dawn Perlmutter. Investigating Religious Terrorism and Ritualistic Crimes. Boca Raton, FL: CRC Press, 2004.

Scholars of new religions have likely bumped up against religious and ritualistic crime. New religions, minority religions, marginalized religions, religions associated with minority populations, are often accused of religious violence and crime. The classic example of such accusations is the Satanic Panic in which alleged Satanic cults were accused the sexual molestation and kidnapping of children across the U.S. And some new religions have perpetrated crimes and committed murders. The two that immediately come to mind are murders and coerced suicides at Jonestown in 1978, and the subway gas attack by Aum Shinrikyo in 1995. Violence has also been perpetrated against new religious groups, such as the attack on the MOVE group in Philadelphia in 1985 and the attack on the Branch Davidian property in Waco, Texas in 1993.  

The Delphi, IN murder case recently brought this all back for me. In 2023, the defense team in the case released a 100+ page memorandum alleging that the murders were committed by a secret cult of Odinists who ritually sacrificed the victims to the god Odin. In a 2024 hearing, the defense brought in Dr Dawn Perlmutter as an expert witness to testify that the crime scene showed evidence of ritual sacrifice. Read my blog post about Dr, Perlmutter's testimony  here.

Dr Perlmutter's book Investigating Religious Terrorism and Ritualistic Crime aims to provide law enforcement officials and criminal investigators a handbook for identifying religiously-motivated crime and violence. Perlmutter has a background in art history and aesthetics, and has leveraged herself as an expert in symbolism, especially interpreting religious symbolism in ritualistic crime scenes - crimes that were committed by religious or cultic practitioners for religious reasons.

When I learned of her involvement in interpreting the Delphi crime scene for the defense, I read her book to try to better understand her perspective. 

Here is a quick summary of the book:

• In Chapter one, Perlmutter tries to define types of religious violence.
• Chapters 2-7 look at several categories of religious or cultic groups. There is a chapter each on Millennialism; Domestic religious terrorism most of which concerns white supremacist groups including Odinism; Islamic terrorism; Satanism; Vampirism; and Syncretic religions by which she means Afro-Caribbean religions like Santeria, Voodoo (her spelling), Brujeria, Palo Mayombe. 
• Chapters 8-10 look at crimes scenes to help investigators discover "clues" to the ritual activity of these various groups, and the symbolic analysis of crime scenes to formulate a "ritual homicide typology."

On pages 231-232, Dr Perlmutter turns her attention to religion scholars. She addresses the issue of religious scholars refuting claims of religiously-motivated ritual crime. Discussing a particular case in Mexico associated with Palo Mayombe she writes, "many scholars have published articles refusing to acknowledge the ritual murders as human sacrifice and relegate the deaths to a form of sadism.. . . Essentially it is difficult for even well-educated, good intentioned persons to recognize religious violence for what it is . . . these murders must be viewed in the context of the belief system they were perpetrated in." Then after describing the terrible spate of murders in the border region Jaurez and El Paso she writes "it is also quite feasible that another Mexican religious cult could be ritually murdering young women." (232)

It is true that many scholars of religion push back against these claims of religious and cultic violence. And for good reason, these claims are often spurious and made without good evidence - the lurid stories of ritual sacrifice and secret occult groups create a sort of vicarious interest that overrides rational and knowledgeable interpretations. The witch trials are a notorious example of this. Scholars who study actually study New Religious Movements are only too aware of the Satanic Panic of the 1980s in which completely false stories of suburban Satanic child-sacrificing cults spread throughout American popular culture with harmful consequences. For the Satanic Panic, you might read Dr, Sarah Hughes' American Tabloid Media and the Satanic Panic, 1970-2000, Palgrave-MacMillan, 2021, or Dr Jeffrey S Victor's 1999 book Satanic Panic: The Creation of a Contemporary Legend. With the Satanic Panic in mind, one can see the similarities with Dr Perlmutter's approach in this book. 

So on one hand, I can take her perspective as a good reminder that religious scholars should be aware of the potential for violence in these religions that we study. At the same time, we should caution people to avoid over-interpretion and misinterpretation which might implicate whole religions as violent and criminal without sufficient warrant. 

Here are some of my problems with this book:

1) Sources: There are very few footnotesand citations and those that are given do not refer to reliable sources. Much of the information is sourced from the internet, not from reliable and scholarly sources. The book lacks academic rigor and quality sources.

2) Suspicion: The book casts suspicion over a broad swath of minority religions--which are not illegal or criminal but portrayed as if they are. This can lead to or exacerbate unhelpful and false conspiracy theories, Satanic panics, and witch hunts. An example from her book is the chapter on Satanic religious violence. She claims, without any sources, that "Satanism is widely practiced in Western society." She discusses several Satanic religious organizations, but then (very briefly) mentions that none of them have any recorded incidents of violence. The categories that have been associated with criminal and violent activity, "Self-Styled Satanists" and "Youth  Subculture Satanists," are the two areas she spends the least time on in the book.

3) Over-indication: The evidence for ritualistic crime presented in the book is so broad that someone could see it anywhere. If you are looking for it, you will find it, or think you have found it. For instance,  burning candles and candle magic, 268-78. On pages 274-278, she included photos of candles in a New York City botanica  - without any shred of association with criminal activity. Yet this is presented in a way to imply or cast suspicion on it. Perlmutter mentions that burning candles is "the most common form of religious worship" and says "it is important to emphasize that  . . . candles alone may not indicate criminal activity" - yest this is in a chapter in a book on religious crime! There is always the danger of criminalizing or casting criminal suspicion on behavior, religious or otherwise, of which "we" the mainstream culture disapproves, that is outside of mainstream social norms. The book gives the strong impression that the presence of certain symbols and practices indicates criminal activity, when that is not the case--casting suspicion on ritualistic or religious activity that is out outside of the usual secular and Christian mainstream. (269) There seems to be a slippery slope from "weird" to "criminal" that this book participates in. I mention a similar suspicion cast on Norse tattoos in Being Viking--not everyone who has a Valknut tattoo is a neo-Nazi, in fact most are not. But the suspicion remains, as we see in this Delphi case where suspicion is cast onto the shadowy menace of Odinism.

4) Saturation of Pop Culture: She writes "It is important to note that some ritualistic crimes are conducted by individuals who mimic media depictions of the occult but are not involved in any organized group or follow any established belief system" (235). There is so much cultish and occult aesthetic present in the culture, that it can be difficult to determine what it actually indicates. (I have written about the problem of the "witchy aesthetic" here.) I think that occult symbolism may be associated with crimes that are best explained in other ways. For instance, a Santa Muerte image may be associated with a crime that is best explained and investigated through the violent culture, economics, and rivalries of drug trafficking gangs.

Of course ritualistic crimes and religiously-motivated crimes take place. Being aware of the signs of these types of crimes could be helpful in investigating, understanding, and prosecuting those crimes.  But over-interpretation can be just as much of a problem. And this book contributes to that problem.

I think it would be better to read Catherine Wessigner's How the Millennium Comes Violently: From Jonestown to Heaven's Gate  than this book. Hopefully scholars of new religions will have more than an internet, Google-search-level knowledge of their subject matter, which is basically what you will get from this book. A lot of the content was sourced from the internet. Much of the content in the book is just not particularly relevant to the actual social locations of religious violence. Religions that have perpetrated religious violence aren't thoroughly covered - Aum Shinrikyo (31-42) gets about ten pages with several pictures thrown in there - and almost nothing on Islamic-sourced violence - but then there are several chapters focused on other religions that have little to no association with violence. For instance, is it helpful and relevant to have a much longer discussion of Santeria (182-210) in a book about criminal religious activity? And several pages of Vodou Vèvè drawings as evidence of potential criminal activty when there is no actual connection to violence outside of the movies?

 

Judge in the Delphi Case dismisses Odinism defense theory

"Meet The New Judge In The Delphi Case!" 
https://youtu.be/vpZfXD7t7ww?si=zlKpisdHZRvCAZkf

I just learned this morning that the judge in the Delphi murders case has thrown out the Odinist defense theory as impermissable in the trial. Here is the report on the judge's decision as reported by the Wild Hunt. The judge ruled that the defense had “failed to produce admissible evidence demonstrating a nexus,” meaning a connection between Odinism and the murders. Hopefully, the judge's action will finally put these speculations to rest. 

I have no expertise in this case, nor in ritual killing, and I am not claiming any. I definitely don't want to participate in or be dragged into a true crime drama. I am not an Odinist nor a practitioner of Norse Paganism. I am a scholar of religion and new religious movements, who has researched and written on Norse Paganism and has put in a great deal of effort to understand this religious movement. In my estimation, this defense theory is an example of how marginal, controversial religions can be used and mischaracterized in order to generate fear, doubt, and scapegoating in the mind of the public. We should remain aware of the potential for Odinist violence and hold Odinists accountable for crimes they commit, which are heinous enough without fabricating tales of ritual Odinic sacrifice to stir the pot of conspiracy theory and true crime speculation. 

 
The defense suggested that the evidence was best explained as a ritual sacrifice performed by Odinists - white nationalist Norse Pagans who are devoted to the god Odin. To support these allegations, the defense brought in Dawn Perlmutter as an expert witness. Perlmutter has an expertise in ritual murders and has acted as a consultant to law enforcement agencies who investigate these crimes. She wrote a 2003 book on the subject, Investigating Religious Terrorism and Ritualistic Crimes. I will discuss the book in another post.

At a recent pre-trial hearing on the Delpi Case, Perlmutter offered testimony that the murder were ritual sacrifice, stating unequivocally that "In my opinion, this was a textbook ritual murder. It has all the elements listed there.” According to a Knoxville, Tennessee news station reporting on Perlmutter's testimony, she pointed to several signs of ritualistic murder: (my comments are in italics)

• "The place of the killing was outdoors."  
• This sort of overgeneralization is concerning. It surely does not narrow this down as a ritual sacrifice. What is the percentage of murders (ritualistic or not) that occur outdoors? 
• "February 14 is a sunup to sundown Odinistic sacrificial holiday." 
• I was not aware of February 14, Valentine's Day, as a significant Heathen holy day and have never heard it mentioned by practitioners. A few contemporary Heathen sources mention Vali's blot being observed on February 14, "probably because of the similarity of the name to Valentine." It is sometimes called the "Heathen Valentine's day" and as a spring observance is celebrated as "the returning light, of romance, and of marriage. Even the Odinic Rite called the Feast of Vali a "Festival of the Family" and a celebration of Nature's fertility, planting, and remembering "Frey’s wooing of Gerd," which is another Norse myth of love, desire, and marriage. That said, in the Poetic Edda, Vali was the son of Odin who avenged the death of Baldr. So if someone wanted to find it, there is a theme of violence, murder, and revenge in the Vali story.  However, it is not prominent in contemporary Heathen interpretations of Vali's blot.
• "The symbolism of the sticks and body positions were consistent with Odinistic Runes."    
• First, not sure what "Odinistic Runes" are. And the interpretation of the sticks or branches as runes is really in the eye of the beholder. According to the prosecution, the branches were simply thrown over the bodies to hide them. So is it a rune or a random pile of branches? If you know the runes, the Court TV sketch that has been displayed online is not conclusive. But I haven't seen actual crime scene photos, so who knows what it looked like in real life? Could I rule out that these branches were meant to represent runes? No - but the description that appeared in the defense filing does not sound like Odinism. If you wanted create a runic association or correspondence, why not bring a rune set and leave an actual rune stone at the scene?
• The defense memo claims that the sticks were arranged as a hagalaz rune over one of the bodies. See blood pattern below.
• "Body positioning"  
• I have seen a sketch of the body positioning and the defense is claiming that one body was  positioned intentionally to represent the elhaz or algiz rune. Again, that is an interpretation and the sketch is inconclusive. Certainly, there are mystical connotations to Algiz in runic lore and Volkisch and Nazi esotericism as the life and death rune.
• "Atypical blood pattern" 
• Perlmutter is probably referring to a mark on a tree at the crime scene that allegedly depicts an ansuz rune. The defense memorandum and all the media coverage call this the "F tree" claiming that the blood mark on the tree resembes a letter F. I was confused by this until reading the defense memorandum, which clarifies that this "F rune" is actually meant to be an ansuz. No Heathen practitioner nor anyone with knowledge of the runes would refer to Ansuz as an "F rune." So this is a major strike against this claim, in addition to the inconclusive nature of the mark itself. 
• The defense claimed that the presence of both these runes - the hagalaz made of crossed sticks and the ansuz marked in blood on the tree - are symbolic of "Hail Odin." And that these are a clear indication that this is a ritual sacrifice. Certainly hagalaz is associated with "hail" but usually of the precipitation variety. And there is an associated between Odin and ansuz as the rune of wisdom and insight. These two runes could be an abbreviation for Hail Odin. That said, using these two runes mixes the Elder and Younger Futharks - but that could be a mistake that a new Odinist or an unaware Odinist might make. However, the evidence is highly ambiguous, unclear, and inconclusive. Neither are obviously runes at all. It is a major leap to the conclusion that this marks the crime scene as an Odinist sacrifice. 
• "Cause of Death" 
• I am not sure that the cause of death has been released officially in this case. However, Perlmutter believes that this particular cause of death ("throat is slit with a sharp object") is almost always ritualistic in nature. This is discussed on page 378 in her book. I would just as that there are ritual sacrifices described in Heathen sources, including sacrifices to Odin. There is a clear pattern or typology of Odinic sacrifice in the Lore  involving stabbing with a spear and hanging by the neck. This typology is evident, for instance,in the death/sacrifice of Vikar in Gautrek's Saga, as well as in Havamal 137. If a Heathen wanted to recreate or enact an Odinic sacrifice, they have a symbolic precedent. And this cause of death does not follow that pattern of ritual sacrifice described in those Norse sources. 

Overall, I don't find this testimony to be persuasive. The main issues I have are 1) the so-called evidence is too general - I mean, "outside"? Come on. 2) The evidence is too ambiguous - are they runes or piles of sticks? 3) Dawn Perlmutter and the defense team are not experts in Odinism or Norse Paganism and they are making connections that aren't accurate - from the February 14th thing to the "F rune" the evidence doesn't seem like a pattern of Norse or Odinist activity. 

 

It points to the importance of scholars of religion who have developed a rigorous methodology and studied religions in some depth. An attorney, scrupulous or not, can see what they want in the evidence if it helps their case. But it the interpretation actually consistent with the religion in question? A scholar of religion hopefully knows the religion well enough,  and knows its symbols, discourses, and culture to make strong interpretations.  

Odinism and the Monstrous

This is an AI generated image made by DeepAI.org
with the prompt "haunted forest."

We live in a haunted age, a world of monsters. For all the technology and rationalism, the monsters lurk all around us. Have there ever been so many monsters?

Monsters are stories we tell and pictures we paint, literary or cinematic constructions that embody the fears and perceived threats that we can't otherwise name. Monsters haunt the pages of books, movies, media, true crime podcasts, government propaganda and campaign speeches, courtrooms and unsolved murder cases, all woven from the haunted threads of our own cultural failures and horrors, the dark fairy tales and monster stories of our own society.

In his article "Monster Culture: 7 Theses," Jeffrey Jerome Cohen writes that the monster's body is a cultural body. "The monster is born only at this metaphoric crossroads, as an embodiment of a certain cultural moment— of a time, a feeling, and a place. The monster’s body quite literally incorporates fear, desire, anxiety, and fantasy (ataractic or incendiary), giving them life and an uncanny independence. The monstrous body is pure culture. A construct and a projection, the monster exists only to  be read: the monstrum is etymologically 'that which reveals,' 'that which warns,' a glyph that seeks a hierophant. Like a letter on the page, the monster signifies something other than itself: it is always a displacement." (Monster Theory Reader, 38)   

The monster stalks the edges of imagination – the monster is the misanthropic rage, the moral desolation, the savage inhuman strength, the will to destroy without reason or purpose, a barbarism that would shred the sinews of civilization if we let it in. So it must be displaced--we must have an Other to take it on.

Monster theory is a type of literary analysis that deconstructs or decodes monsters into their constituent parts - not flesh and blood of course -- but into the social, cultural, religious, and psychological forces from which they emerge.

The Delphi murders – savage, unexplained, unsolved – of course they slip into the realm of the mythic, the realm of the monstrous. The conjecture posed by the defense has more akin with True Detective than to anything based in the factual evidence of the case. The defense distracts us - points us away from the defendant and toward the monstrous Other. Odinism – this shadowy vague threat – becomes a convenient place to displace our fears. 

What do we know about Odinism? What does the average person know about Odinism? Nothing--it is a blank slate, a shadow upon which fear and terror and blame can be thrown. Cohen points out that "the monster is difference made flesh, come to dwell among us. In its function as dialectical Other or third-term supplement, the monster is an incorporation of the Outside, the Beyond— of all those loci that are rhetorically placed as distant and distinct but originate Within" (Monster Theory Reader, 41).  So Odinism--already so strange, so bizarre, so enigmatic--comes forward as a monster. Clothed in the unknown, a vague, ambiguous, shadowy threat that provides a hook upon which to hang the fears, the unresolved nightmare, the senseless and savage violence of this horrible event that only a faceless monster could have perpetrated. 

In an immediate sense, it siphons off suspicion from the defendant -- accurate enough to be possible but vague enough to be unprovable. The defense has tried to build a narrative from the vague evidence that could be interpreted as pointing toward Paganism. This evidence--a bloody mark on a tree imaginatively reconstructed as a Fehu rune, the girls' bodies posed in runic shapes or as the hanged man Tarot card, a jumble of sticks thrown across the bodies that are supposed to be a runic sigil? It is the same "witchy" aesthetic that anyone could have picked up from watching the first season of True Detective or the latest folk horror movie.  

Enough perhaps to raise doubt, to raise new questions that will at least spin off into more months of delay, perhaps even rise to the level of reasonable doubt. Monsters can do this--in a scape-goating kind of way, they distract us, pulling our attention away from the immediate and casting it onto the vague, the distant, an imagined rather than a real evil. We can blame the monster rather than ourselves or one of our own.

To some extent we don't even need Odinism to be real - we don't need or want too many facts and details, we don't desire to focus in too much. To some extent we just need Odinism to be the monster, the placeholder for all the violence, savagery, misanthropy that we cannot make sense of or accept otherwise.

This monstering of Odinism is complicated for Norse Pagans, Heathens, and Pagans. Why? 

On one hand, Pagans participate in this monstering. It is a strategy to define contemporary Paganism as socially acceptable. It establishes a dichotomy between good Paganism and bad Odinism. It clearly distances Paganism from any association with racism, violence, sociopathic behavior. That's what the Odinists are. 

This is one of the unfortunate but ongoing stereotypes of all Pagans - that they are evil, demonic, engaged in human sacrifice, consorting with the devil, you name it.  Setting up Odinism or other categories as the Monstrous enables contemporary Pagans to say - we are not that. I remember being at a Contemporary Pagan Studies session a few years ago at the AAR conference and hearing the phrase "those racist Heathens" thrown about in a vague way - no one seemed to know who "they" were, - just a vague shadowy evil presence out there somewhere -  just that "we" weren't them.

But this monstering of Odinism may not work -- it might drag other Pagans along with it. Odinism as a religion of child sacrifice, runes, witchy symbols, violence, and evil may just cast its monstrous shadow over the rest of Paganism in the minds of the average American consuming this true crime material. Beware of creating monsters.

Cohen, Jeffrey Jerome. "Monster Theory: 7 Theses." In The Monster Theory Reader. Jeffrey Andrew Weinstock, ed. University of Minnesota Press, 2020.

Mittman  Asa Simon.  Dendle  Peter. The Ashgate Research Companion to Monsters and the Monstrous. United Kingdom: Ashgate  2012.

Odinism and the Delphi Murders: My Interview with WishTV news

On September 19th, 2023 I did a quick interview with Kody Fisher, a reporter with Channel 8 WishTV news in Indianapolis about Odinism. See the video below. 

The Delphi murder case is a horrible and tragic story. One of my students who is from southern Indiana said that she grew up with these murders as part of the trauma of her childhood world. 

So my heart goes out to the families of these young women, all those who were impacted by these murders, and who continue to live without resolution through the legal process of this case. 

Two young teenage girls, Libby and Abigail, had gone for a walk on Monon High Bridge Trail in Delphi, IN on Feb. 13, 2017. They disappeared from the popular trail and were found murdered in the woods the next day. One of the girl's cell phones was recovered with a "43-second video that showed Abigail walking on the Monon High Bridge toward Libby while a man wearing a dark jacket and jeans walks behind her. The man can be heard ordering the girls 'down the hill.'"  

The case has gone unsolved, but in October 2022, a man named Richard Allen was arrested in connection to the case. There is significant evidence that points toward Allen's involvement including his own confessions, security video placing him and his vehicle at the scene, and a bullet recovered from the scene which matches a handgun found at Allen's home although they believe a knife was used for the murders.

The twist in the case - and the reason for my interview - occurred on September 18, 2023 when Allen's defense team released a 130+ page memorandum alleging that the murders were part of an Odinist ritual human sacrifice. According to Fox News, the defense memorandum claims that "overwhelming evidence in this case supports the following … Members of a pagan Norse religion, called Odinism, hijacked by white nationalists, ritualistically sacrificed Abigail Williams and Liberty German." 

Religion professor breaks down Odinism and its connection to the Delphi murders

So the reporter reached out to me because of my book Being Viking and my expertise in this area of Norse Pagan Heathen religion. He wanted to know what Odinism is - the defense memorandum uses the term "Odinites," which is a term I've never encountered and showed a glaring lack of familiarity. And he wanted to know if Odinists could have ritually sacrificed these girls as part of a religious rite of human sacrifice.  

I don't particularly want to be defending Odinists, but here I was giving an interview and finding myself pushing back against unsubstantiated allegations that "Odinites" had ritually sacrificed two young white girls years ago in Indiana.

On the surface, the evidence seems to weigh against Heathens. The reporter kept coming back to the fact that Heathens do make sacrifices as part of their ritual cycle. There is both textual and archaeological evidence that ancient Pagans engaged in some human sacrifice.  And he was really interested in Reconstructionism--contemporary Heathens and Pagans who want to restore or revive ancient religious practice as closely as possible for contemporary times. I discuss reconstructionism throughout Being Viking, check the index, but specifically on pages 38-44. Additionally in the last few years Odinists have been tied to various acts of violence and murder. Therefore, as the reporter implied, why not human sacrifice?

The most obvious answer to this question is that Pagans have universally and explicitly rejected human sacrifice. Please see my essay "Do Heathens Practice Sacrifice" in the upcoming release from Equinox Press, Pagan Religions in 5 Minutes, edited by Suzanne Owens and Angela Puca. Reconstructionists have been clear that some things from the past should be left there and not revived. Human sacrifice is at the top of that list. Heathens and Pagans of all stripes have roundly rejected the sacrifice of human beings.

Heathens do make offerings to spiritual beings: Gods, ancestors, spirits of nature. Almost universally, these offerings consist of libations of mead, an offering of sacred beverage charged with the prayers of the faithful, and poured out in honor of the Gods. While the term "sacrifice" may be used, and the Norse religious term "blot" is more directly connected to sacrifice, Heathens and Pagans are more likely to call these gifts or offerings. And while some Heathens have engaged in animal sacrifice, this has been practiced only rarely and with the greatest ethical care. For more on animal sacrifice in Heathenry, see Being Viking: Heathenism in Contemporary America, chapter 6, "Animal Sacrifice and the Blot."

As odious as Odinism is, there is simply no evidence that Odinists in America have ever practiced ritual human sacrifice. Odinism has been around for a hundred years, if you start counting with Alexander Rudd Mills. And in all that time, Odinists have not practiced or advocated for ritual human sacrifice. Odinism does use warrior imagery and presents an aggressive picture of itself. Some Odinists have perpetrated criminal acts of political and racially motivated violence and murder. In fact, if you told me that there was another report of an Odinist attacking a Muslim woman on a train somewhere, I wouldn't be shocked. But to engage in ritual human sacrifice - that would be an aberration even for Odinists. 

Now, as one of my mentors told me, "Never say never." After pushing at all these different angles, the reporter finally said, "But you can't rule it out, right?" That is where he quotes me saying "There are crazy people everywhere." People have excused their heinous actions by claiming that "God told me to do it." The larger context of that quote is this: If someone wanted to claim that Odin told them to sacrifice a human being, then there would be resources in the historical record of Norse Paganism that they could make use of. Just as the Bible and the Qur'an have passages that could be and have been used by criminals and immoral people to justify violence, murder, and mayhem. But that act would not be in keeping with the norms for the contemporary religious practice of Heathenry. That person would be a criminal - not someone living out a religious practice in a socially acceptable way.