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Another problem is Jenkins at times does a disservice to the historical record, whose tapestry can
be subtler than his discussion allows.
For example, when discussing how the right used the threat of harm to children as an argument
against homosexual rights, he observes that the North American Man/Boy Love Association
(NAMBLA) was "deeply unpopular" with lesbian groups and that among mainstream gay
organizations,
"initial sympathy rapidly [gave] way to deep hostility. ... because acknowledging
any commonality of goals was likely to attract the 'molester' label for all
homosexuals defending hard-won political rights and public respectability" (p.
162).
He does not mention that in the early 1980s some lesbians and minor youth defended not only
NAMBLA‘s participation in the political process but also the desirability of sexual relationships
between minors and adults (Kelly, 1979; Anonymous, 1979/80; Lotringer & Moffett, 1980).
Neither does he acknowledge that today many gay and lesbian activists reject respectability and
some have called for a dialogue with those who advocate relationships between adults and
underage males (Rofes, 1998).
Occasional textual sloppiness compounds these flaws. On occasion he provides an account of
statistical claimsmaking that does not make it clear who is doing the claiming and he cites Web
documents without providing their addresses. He concludes demographic changes account for
the shifts in how child sex abuse has been viewed, but does not mention Joel Best's argument
against a demographic hypothesis (Best, 1990).
Those doing research would best be served by using Moral Panic as a Baedeker for further
exploration rather than relying on it as comprehensive or accurate. These criticisms
notwithstanding, Jenkins provides an informative and valuable account of how the latest antichild
sex laws have fixed the sexual deviance / paraphilia model more firmly in our society, to
the detriment of children and adults.
CONSTRUCTING THE CHILD MOLESTER
Sonenschein focuses on three principal actors—pedophiles, children and adult protectors—in
the symbolic crusade mentioned by Jenkins. His premise is we base social relations upon
imagery, using symbols
"animated and dubbed by their makers [which are] accompanied by standard,
agreed upon and rigidly enforced texts that demand severe punishment for
violation along with the elimination of criticism…." (v. II pp. 9-10).
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