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Updated: June 22, 2008

Ritual Abuse

Definitions
It is very difficult to pin down an exact definition, as all child abuse usually involves some form of ritual – either for grooming or for controlling purposes, and ritual abuse seems to have some elements in common with the activities of paedophile rings (for example: secrecy; involvement of people with “respectable” professions; excellent communication networks). However, there are enough distinguishing characteristics to treat ritual abuse as a category of abuse in its own right – and this obviously has implications for the support of survivors of ritual abuse.

Ritual abuse is highly organized abuse, which involves a group or groups of people, often in a pseudo religious context. The rituals are not always Satanic, although “evil” plays a big part in ceremonies and in the abuse. “Rituals”, “ceremonies” and “services” involve a great deal of planning and organising, and are often held in rural areas. We have been told of ritual abuse taking place in churches and graveyards, in country houses and in remote farm buildings.

The experience of our service users is that ritual abuse is very sadistic (it is designed to cause a great deal of pain for the pleasure of the observers and those participating more directly in the abuse) and misogynistic (woman hating). Infanticide (the murder of babies and children) is sometimes incorporated into the ceremonies, and animals may be included in the abuse and/or “sacrificed” too – these things are specifically designed to add to the level of terror experienced by survivors, and are particularly common images in the flashbacks they suffer later on.

There is a general level of denial/disbelief in society, that ritual abuse happens, and this also has enormous consequences for survivors.

Things Commonly Associated with Ritual Abuse
Big church style candles
Stones/slabs
Altars of some description
Crosses (often upside down)
Knives/swords/daggers
Symbols – sometimes using existing, and well known, images like the pentangle, sometimes completely made up for the purposes of the group.
Chanting/”masses” – sometimes using Latin, or drawing on existing religious services, but often completely made up for the purposes of the group.
Hooded robes – the “elders” or leaders often have different coloured robes to the “congregation” in general.
Marking of victims in some way, through tattooing or scarring.
“Curses” and superstition – often used to create fear (of disclosure or of escaping)

The Statutory Authorities
In our experience, the police are generally sceptical that this sort of abuse actually goes on, and many of our service users know that police officers were amongst their abusers. This is true of social workers too. This question of involvement in the abuse would help explain – at least partly - why cases are rarely pursued.

This has huge implications for survivors and those who support them. We must be prepared for disbelief on the part of the authorities and help survivors to cope with the disbelief and judgement they face if they choose to report their abuse. Some of the things we have experienced include: service users being told that they run the risk of being prosecuted for the wasting of police time before they have even given a statement; more attention being paid to their (enforced) part in killing a child than to other abuse that they experienced and/or witnessed; and a police officer referring to ritual abuse as “witchcraft”. It is unsurprising then, that many survivors of ritual abuse choose not to report the crimes committed against them.

Supporting Survivors
Believing in the experiences of our service users is crucial to them developing trust in our service. Coping with the disbelief of others is often a huge burden, which can make a service user doubt their memories, experiences and sanity. It is crucial to validate their experience, and be guided by their responses to your support (a good example we discussed, which reminded us to ASSUME NOTHING, was about crying; whilst we sometimes encourage service users to cry with us because it is safe, if a service user has a violent physical response to crying (vomiting, for example), that probably indicates that this isn’t something to be encouraged at the moment with that particular service user).

Flashbacks are very common, and helping someone develop strategies to cope with them can be a big step forward. Grounding – by holding onto or touching safe objects such as a teddy bear, cold window sill, soft cushion – can become part of their routine for coping.

Looking after their bodies after a flashback (or nightmare) can also be very positive; this is especially true where a flashback causes pain. A hot water bottle might help ease pain, making a cup of coffee can help “bring someone back to now”, rubbing in body lotion/massage oil might help ease tension and so on. Work with the service user to help her discover what works for her.

Visualisation techniques can help someone take control of their breathing, which can be useful during and after a flashback, or during a panic attack. We discussed thinking of waves coming up onto a beach, and clouds scudding across a blue sky as good examples of “rhythmic” images which can help in this way. Breathing “with them” can help if someone has trouble breathing while on the phone with you.

It may also be helpful to support the service user visualise a safe space to go in their head; this might start as a fluffy, soft box and develop into a full blown safe house with different rooms. Concentrating on the details can help them cope with intrusive memories or flashbacks over time.

Sleeping patterns are often disturbed, and being tired can make the rest of a service user’s life more difficult to deal with. It might be helpful to discuss developing a safe routine at bedtime, and different ways of coping if nightmares or flashbacks interrupt sleep; what might help her to get back to sleep? How can she reassure herself she is safe? Does writing or drawing help? And so on…..

Further Info:
Twisted Scriptures: Breaking Free From churches That Abuse by Mary Alice Chrnalogar (Zondervan)
Healing Spiritual Abuse: How to Break Free From Bad Church Experiences by Ken Blue (Varsity Press)
The Politics and Experience of Ritual Abuse: Beyond Disbelief by Sara Scott (OUP)
Who Dares Wins by Laurie Matthew (Young Women’s Centre)
Where Angels Fear (18 and Under)

The last two are both available from Dundee’s 18 and Under – go to www.youngwomenscentre.org.uk, where you’ll also find a link to the Ritual Abuse Network, Scotland ( www.rans.org.uk) which is excellent too.

Please remember to take care of each other doing this work. Remember to think about security and safety, mentoring, supervision (both individual and group) as well as training.

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Artwork by Joss