The term atrocity story (also referred to as atrocity tale) as defined by the American sociologists David G. Bromley and Anson D. Shupe refers to the symbolic presentation of action or events (real or imaginary) in such a context that they are made flagrantly to violate the (presumably) shared premises upon which a given set of social relationships should be conducted. The recounting of such tales is intended as a means of reaffirming normative boundaries. By sharing the reporter's disapproval or horror, an audience reasserts normative prescription and clearly locates the violator beyond the limits of public morality.

Bryan R. Wilson, Reader Emeritus of Sociology of the University of Oxford says apostates of new religious movements, are generally in need of self-justification, seeking to reconstruct their past and to excuse their former affiliations, while blaming those who were formerly their closest associates. Wilson, thus, challenges the reliability of the apostate's testimony by saying that the apostate "always be seen as one whose personal history predisposes him to bias with respect to both his previous religious commitment and affiliations, the suspicion must arise that he acts from a personal motivation to vindicate himself and to regain his self-esteem, by showing himself to have been first a victim but subsequently to have become a redeemed crusader." Wilson also asserts that some apostates or defectors from religious organisations rehearse atrocity stories to explain how, by manipulation, coercion or deceit, they were recruited to groups that they now condemn.

Dr. Jean Duhaime of the Université de Montréal writes, referring to Wilson, based on his analysis of three books by apostates of new religious movements, that stories of apostates cannot be dismissed only because they are subjective.

Benjamin Beit-Hallahmi and Benjamin Zablocki and Amitrani and di Marzio published papers concluding that the testimony of former members was at least as reliable as the statements of cults.

The term "atrocity story" is controversial as it relates to the opposing views amongst scholars about the credibility of the accounts of former members. (see: The reliability of apostates' testimony)

References

• Amitrani, Alberto and di Marzio, Raffaella : "Blind or just don't want to see" ^*
• Beith-Hallahmi, Benjamin Dear Colleagues: Integrity and Suspicion in NRM Research, 1997, ^*
• Duhaime, Jean (Université de Montréal) Les Témoigagnes de Convertis et d'ex-Adeptes (English: The testimonies of converts and former followers, article that appeared in the otherwise English language book New Religions in a Postmodern World edited by Mikael Rothstein and Reender Kranenborg RENNER Studies in New religions Aarhus University press, ISBN 8772887486
• Shupe, A.D. and D.G. Bromley 1981 Apostates and Atrocities Stories: Some parameters in the Dynamics of Deprogramming In: B.R. Wilson (ed.) The Social Impact of New Religious Movements Barrytown NY Rose of Sharon Press 179-215
• Wilson, Bryan R. Apostates and New Religious Movements (1994) Available online)
• Zablocki, Benjamin, Reliability and validity of apostate accounts in the study of religious communities. Paper presented at the Association for the Sociology of Religion in New York City, Saturday, August 17, 1996.

Bibliography

• McCormick Maaga, Mary Hearing the voices of Jonestown, 1998 Syracuse University press, ISBN 0815605153

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