go, and who to go with. I worked seven days a week – 16 to 20 hours a day (I had two days off in 2.5 months). There was an incredible urgency which overrode any personal needs or considerations, an urgency that meant complete self-sacrifice. I realize now how sexist that is. As a woman, I have always been taught that self-sacrifice is good and that I must be willing to give up everything for the greater good for all. Traditionally, this has come in the form of a husband and children; NAP is simply a substitute. I felt totally powerless over my life, forced into a very submissive role where all control of my life belonged to someone else. In 1989, Newman told The New York Times that his critics were "being sectarian and refusing to recognize the extraordinary accomplishments" of Fulani and the NAP leadership. Interviewed in the Times in 1991, Newman described the criticisms as "absurd" and the product of jealousies on the left and claimed that most social therapy clients do not involve themselves in his political activities. In the Boston Globe in 1992, Fulani claimed "the entire thing is a lie" and cited what she described as Political Research Associates' ties to the Democratic Party. Social psychologist Alexandra Stein wrote a dissertation about the Newman operation. Arguing that it was a cult, Stein stated that members were recruited by therapy sessions and then controlled with fear. Exhausted by overwork and constant crisis, members clung to the organization and its charismatic leader for safety. According to Stein, a member named Marina Ortiz fled only after the group instructed her to put her son in foster care. Response to allegations By therapeutic professionals Some of the cult criticisms have been disputed by some of Newman's peers in the therapeutic milieu. According to British psychologist Ian Parker, "Even those [Newman and Holzman] who have been marked by the FBI as a 'cult' may still be a source of useful radical theory and practice. Like a weed, a cult is something that is growing in the wrong place. We would want to ask 'wrong' for who, and whether it might sometimes be right for us. We have no desire to line up with the psychological establishment to rule out of the debate those who offer something valuable to anti-racist, feminist or working-class practice." By Newman and Holzman Newman (along