1. Introduction: Understanding High-Demand Groups and Disengagement

Disengagement from deeply embedded groups presents a complex array of psychological and sociological challenges. The nature of these challenges is profoundly shaped by the characteristics of the group itself, particularly whether it operates as a high-demand organization, a cult, or a group founded on contested identities. Understanding these distinctions is paramount for developing effective recovery strategies.

1.1. Defining “High-Demand Groups,” “Cults,” and “Contested Identity Groups”

High-demand groups, often colloquially referred to as cults, are characterized by an excessive devotion or dedication to a person, idea, or thing (Insight Psychological, n.d.; Russell, n.d.). These organizations typically feature a charismatic leader who exerts considerable influence or authority over members (Russell, n.d.). A core element of such groups is a transcendent belief system or overarching ideology that binds followers and demands total commitment (Prendable, 2018; Russell, n.d.). Leaders in these contexts frequently prioritize control and/or financial gain, often at the expense of members’ personal rights, self-autonomy, and overall well-being (Russell, n.d.). Control is systematically achieved through strategic patterns of manipulation, including gaslighting, and exploitation within relational systems centered on the abuser (Russell, n.d.). Members often develop increased dependency on the leader, fostering compliance and discouraging dissent, while devaluing those outside the group (Russell, n.d.).

Contested identity groups, conversely, are defined by core claims, such as cultural heritage or lineage, that are disputed or proven fraudulent by recognized academic bodies, genuine communities, or historical records (Aboriginal Heritage Office, n.d.; Cooke, 2025b; “New Indigenous party,” 2021; University of Winnipeg, 2024). Such groups frequently engage in practices described as “cultural appropriation” or “pretendianism,” where elements of a minority culture are adopted or claimed by members of another, often dominant, culture without proper understanding, permission, or acknowledgment (“Cultural appropriation,” n.d.; Number Analytics, n.d.; “Pretendian,” n.d.). This appropriation is often perceived as inappropriate and can occur against the expressly stated wishes of members of the originating culture (“Cultural appropriation,” n.d.). Such practices are widely considered harmful, as they can distort cultural truth, undermine the sovereignty of the originating culture, and lead to exploitation (“Cultural appropriation,” n.d.; Cooke, 2025a; Number Analytics, n.d.).

The coercive control and manipulation inherent in maintaining a false identity and exploiting individuals under that guise are central to its problematic nature. This understanding highlights a spectrum of coercive control and exploitation. The fundamental deception at the core of GuriNgai’s identity serves as the very foundation for a system that mirrors the control and exploitation mechanisms observed in other high-demand groups. The “ideology” in this context is the false identity itself, and the demands placed upon members are adherence to this fabricated narrative, which ultimately serves the interests of the group’s leaders (Prendable, 2018; Russell, n.d.). This perspective is vital for tailoring effective recovery strategies, as it confirms that the underlying mechanisms of control and the resulting psychological damage are present, even if the group’s overt purpose appears benign or culturally focused. Individuals initially drawn to GuriNgai might have been attracted by seemingly positive activities or the promise of cultural connection. However, the underlying fraudulent identity would lead to a far more profound and insidious form of harm than mere disillusionment with a group’s activities. This dynamic makes recovery particularly complex, as individuals must reconcile their positive experiences within the group with the devastating truth of its deceptive foundation.

As will be demonstrated, Coast Environmental Alliance, under the leadership of Jake Cassar, also exhibits characteristics of a high-demand group, blending spiritualized faux-environmentalism with conspiratorial narratives.

1.2. The Interplay of Psychological and Sociological Factors in Group Disengagement

Disengagement from any deeply embedded group, especially one involving high demands or contested identities, is a complex process influenced by both individual psychological states and broader social contexts. Psychologically, individuals grapple with their sense of self, cognitive biases, and emotional regulation (Insight Psychological, n.d.; Wholesome Psychology, n.d.). The nervous system of those leaving high-control organizations often remains on high alert due to perceived threats, leading to long-term psychological distress (Insight Psychological, n.d.; Wholesome Psychology, n.d.). They may experience conflicting emotions, such as relief alongside grief over lost friendships or a sense of belonging (Insight Psychological, n.d.; Wholesome Psychology, n.d.).

Sociologically, individuals face significant challenges in re-establishing social connections, navigating societal stigma, and adapting to a world that may not comprehend their unique experiences (Alcantara, 2023; Insight Psychological, n.d.; People Leave Cults, n.d.; Simmons University, n.d.). Their social identity, which is derived from group affiliations, can be profoundly impacted, leading to a need to redefine their self-concept outside the group (EBSCO, n.d.-b; The Decision Lab, n.d.). The interplay of these psychological and sociological factors dictates the complexity and duration of the recovery journey, often requiring comprehensive and multi-faceted support.

2. Case Study: GuriNgai – Navigating Contested Indigenous Identity and Disillusionment

The case of GuriNgai presents a unique and particularly challenging scenario for disengagement and recovery, primarily due to its foundation on contested Indigenous identity claims. This section examines the group’s characteristics, the nature of its fraudulent claims, and the profound psychological and sociological impacts on those who disengage.

2.1. Overview of GuriNgai: Activities and Stated Mission

GuriNgai, specifically identified as “Guringai Tribal Link Aboriginal Corporation” (Yellow Pages, n.d.), is listed as an Aboriginal & Torres Strait Islander Association & Organisation in Toukley, NSW (Yellow Pages, n.d.). Its stated mission is broad and somewhat generic, focusing on “harnessing the power of arts” and “creating long-term value” on “Guringai land” (Benevity, n.d.). However the core controversy surrounding this group lies not just in its stated activities, but in the legitimacy of its foundational identity.

The discrepancy between the stated mission and the core controversy surrounding GuriNgai’s identity is significant. The very brief and general mission statement, which mentions “arts” and “long-term value” on “Guringai land” (Benevity, n.d.), stands in stark contrast to the extensive evidence detailing the fraudulent nature of the GuriNgai identity claim (Aboriginal Heritage Office, n.d.; Cooke, 2025a, 2025b; “New Indigenous party,” 2021; University of Winnipeg, 2024). This juxtaposition suggests that the publicly stated activities might serve as a legitimizing facade, obscuring the group’s underlying deceptive foundation. The “value” created by the organization is likely for the benefit of its leaders and for the perpetuation of the fraud, rather than genuinely serving a legitimate community or its members in an authentic way. For individuals involved, the initial attraction might have been the seemingly positive activities or the promise of cultural connection. However, the underlying fraudulent identity would lead to a far more profound and insidious form of harm than mere disillusionment with a group’s activities. This dynamic makes recovery particularly complex, as individuals must reconcile their positive affirmations within the group with the devastating truth of its deceptive foundation and activities.

2.2. Analysis of Contested Identity Claims: Historical Context and Allegations of Fraud

The term “GuriNgai” (or Kuringgai), as applied to the Sydney and Central Coast regions of Australia, is identified as a colonial invention, originating from John Fraser in 1892 (Aboriginal Heritage Office, n.d.; Cooke, 2025b; “New Indigenous party,” 2021). This term is not recognized as an authentic traditional name for the local Aboriginal people by established academic bodies or genuine Indigenous communities (Aboriginal Heritage Office, n.d.; Cooke, 2025b; “New Indigenous party,” 2021). Historically, the true Guringai/Guringay people are located north of the Hunter River (Aboriginal Heritage Office, n.d.; Cooke, 2025b; “New Indigenous party,” 2021). This highlights a significant historical inaccuracy at the very core of the group’s claimed identity.

Furthermore, genealogical claims made by leading figures within the Guringai Tribal Link Aboriginal Corporation, particularly Tracey Howie’s asserted descent from the historical figure Bungaree, are explicitly refuted by comprehensive anthropological research (Cooke, 2025b). Evidence strongly suggests a deliberate manipulation of historical records to construct this lineage, with indications that key individuals within the group are aware of the lack of genuine connection (Cooke, 2025b). .

The self-identified “GuriNgai” group, described as composed entirely of individuals with no known descent, community recognition, or cultural continuity, is presented as a prime example of “identity fraud” and “cultural theft” in Australia (Cooke, 2025a). This phenomenon, often termed “pretendianism,” is argued to be a form of “neocolonial violence” that reasserts settler control over Indigenous land, resources, and identity through the manipulation of recognition frameworks (Cooke, 2025a). Such fraudulent actions enable individuals to profit from marginalized identities, diverting resources and opportunities intended for authentic Indigenous communities (ACFE, n.d.; University of Winnipeg, 2024).

The pervasive nature of identity fraud as a form of harm extends far beyond individual deception to encompass a systemic issue. The extensive documentation consistently details the widespread and profound societal harm caused by “pretendianism” and identity fraud. This harm impacts Indigenous sovereignty, distorts cultural truth, erodes trust within and between communities, and causes significant emotional, cultural, and financial detriment to genuine Indigenous peoples and their self-determination (“Cultural appropriation,” n.d.; ACFE, n.d.; Cooke, 2025a, 2025b; “Let’s talk about Pretendians,” 2023; Number Analytics, n.d.; University of Winnipeg, 2024). The explicit linking of GuriNgai’s actions to “cultural theft as contemporary colonialism” and “neocolonial violence” underscores the systemic nature of this harm (Cooke, 2025a). This understanding establishes that the issue is not merely a personal problem for those who were deceived, but a significant societal challenge that undermines justice and reconciliation efforts. Individuals disengaging from such a group are not merely leaving a false ideology; they are disengaging from a system that actively contributes to the historical and ongoing oppression and marginalization of legitimate Indigenous peoples. Their recovery must therefore address not only personal disillusionment and trauma but also the complex ethical and moral injury of having unwittingly participated in broader societal injustice. This necessitates a recovery pathway that includes opportunities for understanding, reconciliation, and potentially, reparative action towards genuine Indigenous communities.

2.3. Psychological Impacts of Disengagement from a Fraudulent Cultural Identity

The discovery that a group’s core identity claims are fraudulent can trigger a profound “identity crisis” (BetterUp, n.d.; Lumen Learning, n.d.; University of Phoenix, n.d.). An individual’s self-concept, which was deeply intertwined with this false affiliation, is shattered. This process involves confronting “lies we tell ourselves” and deeply held, yet false, beliefs (Enlightened Recovery, n.d.). The experience of “disillusionment” is often described as intensely painful and triggering (Enlightened Recovery, n.d.).

Individuals who have invested significant time, emotion, and perhaps even financial resources into the group’s false narrative will experience severe cognitive dissonance when confronted with irrefutable evidence of its fraudulence (“Leon Festinger,” n.d.; GoHighbrow, n.d.). Their personal investment—including time, emotional energy, potential financial contributions, and the shaping of their self-identity around this false heritage—will clash dramatically with the undeniable truth of the group’s deception. This intense internal conflict can initially manifest as denial, rationalization, or even an increased defense of the group, similar to how cult members reacted to disconfirmed prophecies (“Leon Festinger,” n.d.; GoHighbrow, n.d.). Upon acceptance of the truth, however, it will lead to a strong, often painful, need to re-evaluate their entire belief system, their past actions, and their self-concept (Enlightened Recovery, n.d.; “Leon Festinger,” n.d.). The greater the personal, social, and emotional investment in the fraudulent identity, the more intense and prolonged the cognitive dissonance and the more challenging and complex the recovery process will be. Therapeutic interventions must be acutely aware of this depth of investment and prepared to address deep-seated denial, profound grief, and the psychological pain of confronting a fundamental lie about one’s identity and life choices.

Involvement in a group built on cultural appropriation can lead to a “loss of cultural significance and meaning” for the individual, as their connection was to a distorted, commodified, or entirely fabricated version of culture (Number Analytics, n.d.; Number Analytics, n.d.). This can result in a profound sense of emptiness, a void where a perceived authentic belonging once existed.

The experience of realizing one has been part of such a deception can be deeply traumatic. This can lead to increased anxiety, depression, a pervasive sense of isolation, loneliness, and a fundamental loss of self-identity (Beautiful Soul Counseling, n.d.; Insight Psychological, n.d.; Prendable, 2018; The New Hope Mental Health Clinic, n.d.; Wholesome Psychology, n.d.). The discovery of fraud often induces intense feelings of shame, guilt, and worthlessness, particularly if the individual had publicly embraced the false identity (Jenkinson, 2017b; Wholesome Psychology, n.d.). For those who genuinely believed they were Indigenous through GuriNgai, discovering the truth can lead to “psychological withdrawal, denial of identity, and hopelessness” (Bodkin-Andrews, 2015). If individuals had internalized a false Indigenous identity, they might have genuinely experienced or perceived racism (Bodkin-Andrews, 2015; National Museum of Australia, n.d.; Whitfield & Gone, 2014). The subsequent discovery of the fraudulent claim, combined with these past experiences of racism (even if vicarious or misdirected due to their false identity), can significantly compound their psychological distress and complicate their recovery (Bodkin-Andrews, 2015; University of Massachusetts Lowell, n.d.).

Individuals leaving GuriNgai face a unique “double trauma.” First, they experience the trauma of being manipulated and exploited by a high-demand group, akin to traditional cult survivors (Prendable, 2018; Russell, n.d.). Second, they endure the profound trauma of discovering that their deeply held cultural identity, and potentially their past feelings of discrimination based on that identity, was based on a fundamental lie. This shatters their self-concept at a foundational level. Recovery efforts for individuals from GuriNgai must explicitly address this dual layer of trauma. It is not simply about recovering from a cult, but from a fundamental deception about one’s heritage and place in the world, which can be profoundly destabilizing. This necessitates specialized, culturally sensitive support that acknowledges the unique grief, shame, and existential confusion associated with this specific type of identity loss.

2.4. Sociological Implications of “Pretendianism” and Cultural Appropriation

Identity appropriation and fraud, exemplified by groups like GuriNgai, inflict profound and multi-dimensional harm on genuine Indigenous communities (“Cultural appropriation,” n.d.; ACFE, n.d.; Cooke, 2025a, 2025b; “Let’s talk about Pretendians,” 2023; Number Analytics, n.d.; University of Winnipeg, 2024). This includes undermining Aboriginal sovereignty, distorting cultural truth, eroding trust within and between communities, and causing significant emotional, cultural, and financial detriment to genuine Indigenous peoples and their self-determination (“Cultural appropriation,” n.d.; ACFE, n.d.; Cooke, 2025a, 2025b; Number Analytics, n.d.; University of Winnipeg, 2024). This also involves the “misdirection of material benefits” and opportunities intended for legitimate Indigenous people (ACFE, n.d.; University of Winnipeg, 2024).

Cultural appropriation, particularly when perpetrated by those falsely claiming a minority identity, reinforces historical power imbalances and perpetuates systemic inequalities that stem from colonial histories (“Cultural appropriation,” n.d.; Number Analytics, n.d.). It is explicitly described as “neocolonial violence” in the Australian context, representing a reassertion of settler control over Indigenous land, resources, and identity through manipulative means (Cooke, 2025a). Such fraudulent claims undermine community trust not only in the individuals making the claims but also in broader systems that fail to verify or challenge such assertions. This inaccurately represents Indigenous people and can undermine legitimate Indigenous governance and self-determination efforts (University of Winnipeg, 2024).

Individuals leaving such groups may face significant societal stigma. This stigma stems not only from their involvement in a high-demand group but also from their unwitting participation in cultural appropriation or fraud. Mainstream society often lacks a nuanced understanding of “pretendianism,” leading to further isolation or judgment for those attempting to recover (“Pretendian,” n.d.). The pervasive and deep societal harm caused by “pretendianism” and identity fraud extends far beyond individual deception, impacting Indigenous sovereignty, cultural integrity, and the equitable distribution of resources (“Cultural appropriation,” n.d.; ACFE, n.d.; Cooke, 2025a, 2025b; “Let’s talk about Pretendians,” 2023; Number Analytics, n.d.; University of Winnipeg, 2024). The explicit connection of GuriNgai’s actions to “cultural theft as contemporary colonialism” and “neocolonial violence” highlights the systemic nature of the harm (Cooke, 2025a). This establishes that the issue is not merely a personal problem for those who were deceived, but a significant societal challenge that undermines justice and reconciliation efforts. Effective support for ex-members of GuriNgai must extend beyond individual psychological healing to address their role in, and potential for, contributing to the repair of these broader societal harms. This might involve encouraging them, once stable and ready, to engage in public education, advocacy for genuine Indigenous rights, or direct support for legitimate Indigenous communities. This shifts the recovery narrative from passive victimhood to active agency in promoting truth and reconciliation, turning a negative experience into a pathway for positive societal contribution.

3. Case Study: Coast Environmental Alliance – Navigating Settler Conspirituality and Cultic Dynamics

The Coast Environmental Alliance (CEA), led by Jake Cassar, presents a case study of a high-demand group that blends environmental activism with spiritualized conspiracy theories, a phenomenon termed “settler conspirituality” (Cooke, 2025a). This section examines CEA’s characteristics, its controversial nature, and the unique disengagement challenges faced by its members.

3.1. Overview of Coast Environmental Alliance: Activities and Cultic Mission

Coast Environmental Alliance (CEA) is an activist organization founded by Jake Cassar, a Central Coast-based public figure and self-taught “bushcraft” educator. Cassar’s public persona blends wilderness survival with “spiritualized faux-environmentalism” (Cooke, 2025a). Through his business, Jake Cassar Bushcraft, he conducts workshops on traditional survival techniques and native plant medicine, framed as vehicles for deeper connection to the Australian bush (Jake Cassar Bushcraft, n.d.).

CEA campaigns against perceived threats to the environment, often focusing on land developments proposed by Aboriginal-controlled entities such as the Darkinjung Local Aboriginal Land Council (DLALC) (Cooke, 2025a). While CEA frames its actions as conservationist and culturally protective, critics note that its rhetoric draws heavily from appropriated Aboriginal spiritual symbolism and anti-institutional conspiracy narratives, constituting “settler conspirituality” (Cooke, 2025a). This phenomenon is described as a fusion of New Age spiritualism, conspiracy thinking (including QAnon-style revelationism), and settler-colonial logic, used to contest Indigenous sovereignty (Cooke, 2025a; Ward & Voas, 2011).

Cassar’s dual ventures exemplify the convergence of settler masculinity, spiritual populism, and cultural appropriation under the guise of environmental and cultural stewardship (Cooke, 2025a). His public persona is built on charisma, bush knowledge, mystical intuition, and anti-institutional critique, traits that resonate strongly with QAnon-adjacent movements (Cooke, 2025a). CEA’s campaigns are framed not just as environmental protests, but as “sacred missions in defence of land and spirit” (Cooke, 2025a). Cassar invokes ancestral spirits, earth energies, and “true custodianship,” often implying that non-Aboriginal people, including himself, possess superior spiritual knowledge and moral entitlement to land (Cooke, 2025a; Watego, 2021). His rhetoric blends ecological crisis with spiritual warfare, asserting that unseen forces and ancient knowledge are under attack by corrupt institutions (Cooke, 2025a).

CEA events, such as “sacred site” tours, yowie tracking, storytelling, and smoking ceremonies conducted by non-Indigenous participants, are infused with emotional intensity, gratitude rituals, and language of ‘nature connection’, awakening, trauma,’custodianship’ and healing, aligning with cultic affect and conspiratorial spirituality (Cooke, 2025a). This combination forms the core of “settler conspirituality,” a politically charged mimicry that allows non-Indigenous actors to claim spiritual sovereignty while actively opposing Indigenous land justice (Cooke, 2025a).

3.2. Analysis of Allegations and Controversies: Internal Dynamics of a Conspiritual Cult

The controversies surrounding Coast Environmental Alliance are not merely external political disputes, but deeply rooted in its internal cultic dynamics and the “settler conspirituality” it embodies (Cooke, 2025a). Cassar’s messaging draws heavily on QAnon-adjacent tropes, including elite betrayal, covert knowledge, and spiritual battle (Cooke, 2025a). He frames DLALC developments as “crimes” committed by “illegitimate authorities,” mirroring QAnon’s portrayal of mainstream institutions as morally compromised (Cooke, 2025a). Through social media, Cassar offers a redemptive narrative: followers are “beautiful people” and a “chosen few, awakened to the truth of sacred land under threat, called to act before it is too late” (Cooke, 2025a). This narrative generates “apocalyptic affect,” an emotional register of dread, transcendence, grief, and resolve, converting anxiety into a moral mission (Cooke, 2025a; Renner et al., 2023).

The affective structure of CEA’s movement resists empirical challenge; dissenters are cast as naive or complicit, and counter-evidence is dismissed as propaganda (Cooke, 2025a). This emotional architecture insulates the group from critique, deepening participants’ sense of righteousness and urgency (Cooke, 2025a). Ritual practices, such as yowie tracking expeditions and sacred vigils, often include gestures, chants, or narratives appropriated from Aboriginal cosmology but stripped of cultural context or authority (Cooke, 2025a). This “ritual bricolage” serves as a tool of cultural mimicry and identity substitution, allowing non-Indigenous actors to claim spiritual sovereignty while actively opposing Indigenous land justice (Cooke, 2025a).

The emotional communities fostered by CEA are built through shared ritual, grievance, and spiritualized narrative, echoing the dynamics of QAnon where belief is relational and embodied (Cooke, 2025a). Followers are inducted into a sacred narrative of awakening and protection, bonded by shared revelation and perceived persecution (Cooke, 2025a). This emotional bonding produces a sense of innocence and moral superiority that forecloses self-reflection, rendering dialogue with Aboriginal voices nearly impossible (Cooke, 2025a). Any challenge is reframed as an attack on the group’s spiritual identity, leading to further emotional intensification and epistemic closure (Cooke, 2025a).

3.3. Psychological and Sociological Considerations for Disengagement from a Conspiritual Cult

Disengagement from a group like Coast Environmental Alliance, deeply embedded in “settler conspirituality” and cultic dynamics, carries significant psychological and sociological considerations, sharing similarities with, and distinct differences from, leaving GuriNgai.

Psychological Considerations: Individuals disengaging from CEA will likely experience profound disillusionment, not just with political efficacy, but with the charismatic leader and the entire conspiratorial worldview they embraced. They may grapple with the realization that their activism was rooted in appropriated cultural motifs and false narratives, leading to a crisis of meaning and purpose. The “apocalyptic affect” that bound them to the group can transform into anxiety, depression, and a sense of betrayal. The psychological challenges will involve deconstructing deeply ingrained conspiratorial beliefs, processing the emotional intensity of their past involvement, and rebuilding a sense of self and purpose outside the group’s fabricated moral order. They may also experience shame and guilt for their unwitting participation in cultural appropriation and the undermining of Indigenous sovereignty.

Sociological Considerations: Former CEA members may face significant societal stigma, not only for their involvement in a cult-like group but also for their participation in “settler conspirituality” and cultural appropriation. Their social networks, heavily tied to the group’s emotional community, may collapse, leading to isolation and loneliness. Reintegration will require navigating a mainstream society that may not understand the complexities of “settler conspirituality” or the emotional and ideological bonds that held them within CEA. The challenge will be to build new, authentic social connections and to find ways to engage with environmental or social justice causes in a manner that is respectful, ethical, and genuinely supportive of Indigenous sovereignty.

4. Psychological Frameworks for Recovery

Effective recovery from group disengagement, particularly from high-demand or deceptive groups, necessitates the application of robust psychological frameworks that address the unique cognitive, identity, and trauma-related impacts.

4.1. Cognitive Dissonance and Belief Disconfirmation

Cognitive dissonance, as theorized by Leon Festinger, describes the uncomfortable psychological tension that arises from inconsistency among one’s beliefs, feelings, or behaviors (“Leon Festinger,” n.d.; GoHighbrow, n.d.). To alleviate this discomfort, individuals are motivated to change one of the inconsistent elements or to add consonant elements to restore psychological consonance (“Leon Festinger,” n.d.; GoHighbrow, n.d.). Festinger’s seminal study of a UFO cult, the Seekers, demonstrated this principle: when the prophecy of the world’s end was disconfirmed, highly committed members, rather than abandoning their belief, intensified their proselytizing efforts to gain social support and reduce the painful dissonance created by the disconfirmation (“Leon Festinger,” n.d.; GoHighbrow, n.d.).

For individuals who have been deeply involved with GuriNgai and invested significantly in its narrative, the discovery of the fraudulent nature of its Indigenous identity claims will trigger profound cognitive dissonance (Cooke, 2025a; “Leon Festinger,” n.d.). Their personal investment—including time, emotional energy, potential financial contributions, and the shaping of their self-identity around this false heritage—will clash dramatically with the undeniable truth of the group’s deception. This intense internal conflict can initially manifest as denial, rationalization, or even an increased defense of the group, similar to Festinger’s cult members (“Leon Festinger,” n.d.; GoHighbrow, n.d.). Upon acceptance of the truth, however, it will lead to a strong, often painful, need to re-evaluate their entire belief system, their past actions, and their self-concept (Enlightened Recovery, n.d.; “Leon Festinger,” n.d.). The more significant the personal, social, and emotional investment in the fraudulent identity, the more intense and prolonged the cognitive dissonance and the more challenging and complex the recovery process will be. Therapeutic interventions must be acutely aware of this depth of investment and prepared to address deep-seated denial, profound grief, and the psychological pain of confronting a fundamental lie about one’s identity and life choices.

Similarly, for those leaving Coast Environmental Alliance, the disconfirmation of the group’s conspiratorial narratives and the realization of the manipulative nature of its leadership will induce significant cognitive dissonance. The emotional investment in the “sacred mission” and the “apocalyptic affect” will clash with the truth, leading to a painful re-evaluation of their beliefs and actions.

4.2. Identity Formation and Rebuilding the Authentic Self

Leaving a high-demand group, particularly one founded on a false identity or a conspiratorial narrative, almost invariably precipitates a significant “identity crisis” (BetterUp, n.d.; EBSCO, n.d.-a; Lumen Learning, n.d.; University of Phoenix, n.d.). Erik Erikson’s theory of psychosocial development highlights adolescence as a period of “identity versus role confusion,” where individuals must explore various options and commit to a stable sense of self (EBSCO, n.d.-a; Lumen Learning, n.d.). For former group members, this crisis is often re-triggered or experienced for the first time in adulthood, as they confront who they were within the group versus who they truly are outside of it.

Cults and high-demand groups frequently foster a “pseudo-identity” in members (Jenkinson, 2017a; Prendable, 2018). In such environments, an individual’s authentic self-development can become fixed or stunted, with personal growth and the ability to self-regulate or self-actualize being replaced by a “social character” driven by pleasing others and conforming to the group’s dictates (Jenkinson, 2017a). This pseudo-identity is often reinforced by the group’s approval and reinterpreted as the emergence of a “new person” (Jenkinson, 2017a). The core task of recovery is reclaiming this authentic self. This involves a multi-phase process where individuals must physically and psychologically leave the group, cognitively understand the group’s dynamics and mindset, and emotionally heal from the harm caused, addressing any pre-existing vulnerabilities (Jenkinson, 2017a). The goal is to regain control, rebuild a genuine identity, and find peace (Insight Psychological, n.d.; Road to Therapy, 2025; Wholesome Psychology, n.d.). This journey is about reclaiming autonomy, self-trust, and the fundamental right to choose freely again (Road to Therapy, 2025). This process is fundamental for post-group healing, as it enables individuals to disentangle the false self and construct a self-concept grounded in their true values and experiences.

For individuals leaving CEA, the “settler conspirituality” and appropriated cultural motifs would have significantly shaped their pseudo-identity, requiring a complex process of disentanglement from these fabricated narratives and a re-grounding in authentic selfhood.

4.3. Trauma-Informed Care and Emotional Healing

The experience of being in and disengaging from a high-demand group can be deeply traumatic. Individuals often suffer from shame, self-blaming, and self-loathing, leading to a vicious cycle of self-alienation (Jenkinson, 2017b). The nervous system can remain on high alert due to constant perceived threats within the group, leading to long-term psychological distress (Insight Psychological, n.d.; Wholesome Psychology, n.d.). Common psychological problems include Post-Traumatic Stress Disorder (PTSD), various panic disorders, mood disorders, and problems with addictions (Insight Psychological, n.d.; Prendable, 2018). Former members may experience conflicting emotions, such as relief at leaving alongside grief over lost friendships or a sense of belonging, and feelings of isolation, loneliness, or even fear of insanity (Insight Psychological, n.d.; Wholesome Psychology, n.d.).

Trauma-informed care is essential for recovery. This approach emphasizes compassionate support, helping individuals process their trauma, regulate emotions, and establish healthy boundaries (Hassan, 2021; Insight Psychological, n.d.; Wholesome Psychology, n.d.). It prioritizes creating a safe, transparent, and empowering environment for the individual (MacKillop Education, n.d.; United for Care, n.d.). Therapeutic modalities frequently employed include Cognitive Behavioral Therapy (CBT) to challenge distorted thoughts, Eye Movement Desensitization and Reprocessing (EMDR) for processing traumatic memories, Mindfulness-Based Therapy for emotional regulation, Dialectical Behavior Therapy (DBT) for managing intense emotions and improving relationships, Emotionally Focused Therapy (EFT) for understanding emotional interactions, and Family Systems Therapy for repairing family dynamics (Insight Psychological, n.d.; Untangle Psychology, n.d.; Wholesome Psychology, n.d.). Grief Work Therapy is also crucial for processing losses (Insight Psychological, n.d.; Wholesome Psychology, n.d.).

For individuals disengaging from groups like GuriNgai and Coast Environmental Alliance, culturally sensitive approaches are paramount. Indigenous mental health challenges are often rooted in historical trauma and ongoing oppression (Dudgeon et al., 2021; The New Hope Mental Health Clinic, n.d.; University of Massachusetts Lowell, n.d.). Care providers must acknowledge their own biases, understand clients’ worldviews, and connect individuals to their communities and cultural resources as part of treatment (The Insight Clinic, n.d.; Trauma Psychology News, 2018; University of Massachusetts Lowell, n.d.). Incorporating Indigenous knowledge systems, traditional healing methods, and empowering self-determination are vital for effective and culturally safe practice (Dudgeon et al., 2021; United for Care, n.d.; World Vision Australia, n.d.). A trauma-informed approach, integrating cultural context, fosters healing and avoids re-traumatization, especially given the historical trauma and identity fraud associated with GuriNgai, and the cultural appropriation and conspiratorial elements of CEA. This comprehensive approach recognizes that trauma from high-demand groups affects the nervous system and self-perception, and for both GuriNgai and CEA, cultural sensitivity is critical due to the unique layers of historical trauma, identity fraud, and cultural appropriation.

5. Sociological Frameworks for Recovery and Reintegration

Beyond individual psychological healing, successful recovery and reintegration into society require addressing the sociological dimensions of group disengagement, particularly concerning social identity and the challenges of stigma.

5.1. Social Identity Theory and Re-establishing Social Connections

Social identity theory, introduced by psychologist Henri Tajfel, explores the relationship between group membership and self-esteem, highlighting how individuals derive their self-concept from both personal and social identities (EBSCO, n.d.-b; The Decision Lab, n.d.). Individuals categorize themselves and others into in-groups and out-groups, fostering a preference for their in-group (EBSCO, n.d.-b; The Decision Lab, n.d.). This process involves social categorization, social identification (adopting group norms and values), and social comparison (evaluating one’s group against others) (EBSCO, n.d.-b; The Decision Lab, n.d.). When group membership is a significant part of one’s self-concept, leaving that group can lead to a profound sense of loss and a challenge to self-esteem (EBSCO, n.d.-b; The Decision Lab, n.d.).

Individuals leaving a group may employ strategies such as “exit” (physically leaving), “pass” (concealing past membership), or “voice” (collective action to improve the group’s image, though this is less applicable post-disengagement) (EBSCO, n.d.-b). Rebuilding social connections is a key aspect of reintegration. Cults and high-demand groups thrive on isolation, making reconnection vital in recovery (Road to Therapy, 2025). Survivors need to rebuild trust, especially self-trust, and engage in safe, reciprocal relationships (Road to Therapy, 2025). Overcoming the sense of isolation and loneliness due to being surrounded by people who have no basis for understanding their past experiences is crucial (Insight Psychological, n.d.; Wholesome Psychology, n.d.). This involves intentionally building new social networks that support a healthy, authentic identity, countering isolation and fostering a sense of belonging outside the former group. Platforms that allow survivors to share their stories can foster healing through collective experiences and reduce internalized shame (Road to Therapy, 2025).

5.2. Addressing Stigma and Facilitating Community Reintegration

Individuals disengaging from high-demand groups, particularly those based on fraudulent claims or conspiratorial narratives, often face significant societal stigma and misunderstanding. The challenges faced by former group members can be likened to those of ex-convicts re-entering society, who struggle with difficulty finding employment, indifference from family, negative treatment from others, and a lack of support systems (Alcantara, 2023; Simmons University, n.d.). They may also face the challenge of adapting to new technologies and societal norms that have evolved during their period of deep immersion in the group (Simmons University, n.d.).

For those leaving groups founded on identity fraud, such as GuriNgai, the stigma is compounded by the public’s lack of nuanced understanding of “pretendianism” (“Pretendian,” n.d.). This can lead to further isolation or judgment for individuals attempting to recover, as they may be perceived as having willingly participated in deception. The pervasive nature of identity fraud and its harm to genuine Indigenous communities means that those who were part of such groups may carry a unique burden of shame and guilt, even if they were victims of the deception themselves.

Similarly, for those leaving Coast Environmental Alliance, the stigma stems from their involvement in a group that engaged in “settler conspirituality” and cultural appropriation. Mainstream society may struggle to comprehend the blend of environmentalism, New Age spirituality, and QAnon tropes, leading to judgment or isolation for former members. The realization of having unwittingly contributed to the undermining of Indigenous sovereignty can also lead to profound shame and guilt.

To facilitate community reintegration, robust support systems are necessary. Psychoeducation, which involves gaining knowledge about the dynamics of cults, manipulation tactics, and the psychological effects of such experiences, can empower individuals to make sense of their past and develop healthier coping mechanisms (People Leave Cults, n.d.). This understanding also helps reduce feelings of isolation and confusion, fostering a sense of community and support among survivors (People Leave Cults, n.d.). Family and friends play a critical role, and support for them in understanding the cult experience is also important (Hassan, 2021; Prendable, 2018). Societal education and robust support networks are needed to counter isolation and facilitate acceptance for individuals navigating the complexities of disengagement.

6. Tailored Support Strategies and Methodologies for Recovery

Given the distinct characteristics and impacts of GuriNgai and Coast Environmental Alliance, tailored support strategies are essential for effective recovery.

6.1. For Individuals Leaving GuriNgai (Fraudulent Cultural Identity Group)

Recovery for individuals disengaging from GuriNgai requires a holistic and culturally specific approach that addresses the profound psychological and sociological impacts of identity fraud.

Specialized Counseling and Therapy: Therapeutic support should be trauma-informed and culturally competent (Dudgeon et al., 2021; MacKillop Education, n.d.; United for Care, n.d.). This involves psychoanalytically informed psychotherapy and trauma therapies (Shaw, n.d.), with counselors possessing a comprehensive understanding of mind control techniques and the specific history of the group (Prendable, 2018). Treatment should focus on thought reform, personal unmet needs, and developing support systems (Prendable, 2018). Modalities like CBT, EMDR, Mindfulness, DBT, and EFT can help process trauma, challenge distorted thoughts, regulate emotions, and rebuild relationships (Insight Psychological, n.d.; Untangle Psychology, n.d.; Wholesome Psychology, n.d.). Given the cultural context, therapy must acknowledge historical trauma and incorporate Indigenous ways of knowing (Dudgeon et al., 2021; The Insight Clinic, n.d.; Trauma Psychology News, 2018; University of Massachusetts Lowell, n.d.; United for Care, n.d.; World Vision Australia, n.d.).

Identity Rebuilding: The central task is to reclaim an authentic self after the pseudo-identity has been shattered (Jenkinson, 2017a; People Leave Cults, n.d.; Road to Therapy, 2025; Wholesome Psychology, n.d.). This involves confronting past beliefs, processing the disillusionment, and understanding how cultural appropriation distorted their self-concept (Enlightened Recovery, n.d.; Number Analytics, n.d.; Propel Women, n.d.). Support should guide individuals in exploring their true values, passions, and sense of purpose outside the fabricated narrative (BetterUp, n.d.; University of Phoenix, n.d.). Reconnecting with genuine cultural memory, which can be both a source of pain and healing, is crucial for rebuilding identity and promoting resilience (Number Analytics, n.d.).

Community Engagement and Reconciliation: For those who genuinely believed in their false Indigenous heritage, a path towards understanding and reconciliation with genuine Indigenous communities is vital for holistic healing. This involves encouraging individuals, when ready, to:

• Research genuine ancestry: Gather information from family, records, and tribal offices, engaging respectfully with sovereign nations (Urban Native Collective, n.d.).
• Learn about legitimate tribal history and culture: Educate themselves through books, cultural events, and direct engagement with genuine communities (Urban Native Collective, n.d.).
• Engage with authentic Indigenous communities: Build relationships, participate in events, and listen to elders and community members (Urban Native Collective, n.d.).
• Contribute positively to genuine tribes: Volunteer, participate in planning, or support tribal businesses, shifting from unwitting participation in harm to active contribution to well-being (Urban Native Collective, n.d.).
• Advocate for Indigenous rights: Use their experience to support tribal sovereignty and advocate for the rights of Indigenous peoples (Urban Native Collective, n.d.).

This multi-faceted approach, combining individual therapy with identity reconstruction and genuine engagement with legitimate Indigenous communities, is essential for profound understanding and healing. Resources for Indigenous identity support in Australia include various Aboriginal and Torres Strait Islander associations and organizations (Australian Indigenous HealthInfoNet, n.d.; Service NSW, n.d.; Yellow Pages, n.d.), services for Stolen Generations descendants (Deadly Story, n.d.; Elm Place, n.d.; Service NSW, n.d.), and cultural healing programs that acknowledge the importance of land, kinship, and ceremony (Heal For Life, n.d.; Australian Indigenous HealthInfoNet, n.d.; World Vision Australia, n.d.). Reconciliation Australia also provides frameworks for strengthening relationships and promoting historical acceptance (Reconciliation Australia, 2025; Reconciliation Australia, n.d.-a; Reconciliation WA, n.d.). Organizations addressing identity fraud in Australia, such as the Office of the Registrar of Indigenous Corporations (ORIC), can investigate concerns and report fraud (Office of the Registrar of Indigenous Corporations, n.d.). Other support services for victims of identity fraud include IDCARE, Scamwatch, and the Identity Theft Resource Center (Australian Government Department of Social Services, n.d.; Identity Theft Resource Center, n.d.; National Center for Victims of Crime, n.d.; Services Australia, n.d.; Victoria Police, n.d.).

6.2. For Individuals Leaving Coast Environmental Alliance (Conspiritual Cult)

Support for individuals disengaging from Coast Environmental Alliance differs significantly from traditional activist burnout, focusing on deconstructing conspiratorial beliefs, processing emotional manipulation, and navigating the ethical implications of their past involvement.

Deconstructing Conspiratorial Beliefs and Emotional Manipulation: Individuals will need support to dismantle the QAnon-adjacent tropes and “apocalyptic affect” that shaped their worldview within CEA. Therapeutic tools can help untangle the emotional bonds to the charismatic leader, Jake Cassar, and restore self-esteem after the realization of manipulation (Road to Therapy, 2025). This involves challenging distorted thoughts and beliefs, regulating intense emotions, and rebuilding a grounded perspective on reality (Cleveland Clinic, n.d.; Enlightened Recovery, n.d.; Insight Psychological, n.d.; Wholesome Psychology, n.d.).

Rebuilding Personal Purpose and Ethical Engagement: The recovery process involves understanding the damage of sustained engagement with a conspiratorial and culturally appropriative group, healing emotional wounds, and rebuilding self-trust (Road to Therapy, 2025). Strategies include:

• Connection and Storytelling: Sharing personal narratives in a safe environment can reduce internalized shame and promote clarity, particularly regarding their unwitting participation in “settler conspirituality” (Road to Therapy, 2025).
• Rebuilding Trust and Relationships: Learning to set healthy boundaries and engage in safe, reciprocal relationships is key, especially after experiencing manipulation within the group (Road to Therapy, 2025).
• Redefining Identity: Helping individuals explore new interests and define their identity beyond their former role in CEA, focusing on broader values rather than specific organizational affiliations or fabricated spiritual narratives (BetterUp, n.d.; University of Phoenix, n.d.).
• Ethical Re-engagement: Supporting individuals in discovering alternative, genuinely respectful ways to contribute to environmental or social justice causes, ensuring their actions align with ethical principles and support genuine Indigenous sovereignty, rather than undermining it through cultural appropriation. This might involve encouraging them to learn about and support legitimate Indigenous-led environmental initiatives.

Support methodologies should emphasize patience, respectful communication, and building rapport (Hassan, 2021; University of Phoenix, n.d.). It is important to focus on common values and shared interests, avoiding immediate discussion of controversial topics (Hassan, 2021). The approach should encourage individuals to make discoveries on their own, helping them to look at reality from multiple perspectives without overwhelming them with facts or judgment (Hassan, 2021; University of Phoenix, n.d.).

7. Conclusions and Recommendations

The investigation into disengagement and recovery from GuriNgai and Coast Environmental Alliance reveals fundamentally different, yet both high-demand and harmful, group dynamics, necessitating distinct support strategies.

GuriNgai, while presenting itself as an Indigenous organization, operates on a foundation of contested and fraudulent identity claims. Individuals leaving GuriNgai experience a complex “double trauma”: the psychological manipulation characteristic of high-demand groups, compounded by the profound existential crisis of discovering their cultural identity was based on a lie. This leads to severe cognitive dissonance, identity fragmentation, and deep emotional distress. The sociological impact extends to undermining genuine Indigenous sovereignty, distorting cultural truth, and perpetuating neocolonial violence.

Coast Environmental Alliance, under Jake Cassar, functions as a high-demand group characterized by “settler conspirituality,” blending environmental activism with appropriated Indigenous spiritual symbolism and QAnon-adjacent conspiracy theories. Disengagement from CEA is associated with processing disillusionment with a charismatic leader and a fabricated worldview, confronting the ethical implications of cultural appropriation, and navigating the collapse of an emotionally intense, conspiratorial community.

Recommendations:

1. Differentiated Support Pathways: Establish and promote clearly differentiated support pathways for individuals leaving groups.
   • For those leaving groups like GuriNgai (fraudulent identity groups), specialized, trauma-informed, and culturally competent counseling is critical. This support must address identity reconstruction, cognitive dissonance from belief disconfirmation, and the profound ethical and moral injury of unwitting participation in cultural appropriation. Resources must be available for individuals to genuinely research and, if appropriate, connect with authentic Indigenous communities and reconciliation initiatives (Australians Together, n.d.; Deadly Story, n.d.; Elm Place, n.d.; Heal For Life, n.d.; National Redress Scheme, n.d.; Reconciliation Australia, 2025; Reconciliation Australia, n.d.-a; Reconciliation WA, n.d.; Service NSW, n.d.; Urban Native Collective, n.d.).
   • For those leaving groups like Coast Environmental Alliance (conspiritual cults), support should focus on deconstructing conspiratorial beliefs, processing emotional manipulation and the “apocalyptic affect,” and assisting in the redefinition of personal purpose and social connections outside the immediate group structure. This may involve therapeutic interventions to address trauma, and guidance on ethical re-engagement with social or environmental causes that genuinely support Indigenous sovereignty.
2. Public Education and Awareness: Launch public education campaigns to raise awareness about the dangers of identity fraud, “pretendianism,” and cultural appropriation, particularly concerning Indigenous identities. This will help reduce societal stigma for those who have been deceived and protect genuine Indigenous communities from exploitation (“Cultural appropriation,” n.d.; ACFE, n.d.; Cooke, 2025a; “Let’s talk about Pretendians,” 2023; Number Analytics, n.d.; “Pretendian,” n.d.; University of Winnipeg, 2024). Furthermore, educate the public on the characteristics and dangers of “settler conspirituality” and its impact on social cohesion and Indigenous rights.
3. Strengthening Identity Verification and Accountability: Advocate for stronger identity verification processes within institutions and legal frameworks to combat cultural and economic harms caused by identity fraud (ACFE, n.d.; Office of the Registrar of Indigenous Corporations, n.d.; University of Winnipeg, 2024). This includes supporting Indigenous-led research and media to ensure authentic voices are amplified (Cooke, 2025b).
4. Collaboration with Indigenous-Led Organizations: Foster stronger collaborations between support services and genuine Indigenous-led organizations to ensure that recovery efforts are culturally safe, respectful, and contribute to broader reconciliation goals (Australian Indigenous HealthInfoNet, n.d.; Dudgeon et al., 2021; MacKillop Education, n.d.; Reconciliation Australia, 2025; Reconciliation Australia, n.d.-a; Reconciliation WA, n.d.; United for Care, n.d.; World Vision Australia, n.d.).
5. Long-Term Follow-up and Research: Implement long-term follow-up studies on individuals disengaging from both types of groups to better understand the protracted nature of recovery and refine support methodologies. Further research into the psychological and sociological impacts of identity fraud and “settler conspirituality” is particularly needed.

By acknowledging the distinct nature of these groups and tailoring interventions accordingly, support systems can more effectively assist individuals in their journey towards healing, identity reconstruction, and successful reintegration into society.

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