About ritual abuse
- What is Ritual Abuse?
- Who perpetrates Ritual Abuse?
- Impacts of Ritual Abuse on Survivors?
- Surviving in a Culture of Disbelief?
- Support
- References
What is Ritual Abuse?
The term ‘ritual abuse’ was first used in the early 1980’s, to describe a particular form of abuse, (predominantly of children), involving organised ritual as a central feature. The term first appeared in North American literature and was used in Australia from 1984 onwards (Scott, Sara. 2001. The politics and experience of ritual abuse: beyond disbelief. p1). Since this time, the term ritual abuse has been defined in various ways, by various people, including survivors, academics and workers from professional fields that come into contact with survivors and perpetrators e.g. Police, social workers, psychologists etc.
Ritual abuse has existed for longer than the last twenty years. Survivors talk of their childhood experiences of ritual abuse, occurring in the 1950’s and 60’s. Ritually abusive practices within families are often trans-generational- meaning they are practised by various generations of family members over many years. Evidence, derived from court cases and personal accounts, indicate ritual abuse existed as far back as the 16 th century (Ritual Abuse Survivors and Supporters, Australia , “Extent” at http://www.heart7.net/ritual-abuse-ss.html).
The extent to which it is practised in Australia is hard to determine due to a number of factors, including the highly secretive nature of ritual abuse practices and a culture of disbelief which further hides it and, which influences and impedes political and social institutions’ responses toward it.
The 1989 Report by the Ritual Abuse Task Force of Los Angeles County Commission for Women, defined ritual abuse in the following way:
Ritual abuse usually involves repeated abuse over an extended period of time. The physical abuse is severe, sometimes including torture and killing. The sexual abuse is usually painful, sadistic and humiliating, intended as a means of gaining dominance over the victim. The psychological abuse is devastating and involves the use of ritual indoctrination. It includes mind control techniques which convey to the victim a profound terror of the cult members and of evil spirits they believe cult members can command. Both during and after the abuse most victims are in a state of terror mind control and dissociation. (ASCA 2002. Healing from Ritual Abuse: Also known as Organised Sadistic Abuse. Information Package. P3)
Survivors of ritual abuse may give varying descriptions of their experiences. However, a number of factors generally feature across accounts including:
- The abuse includes physical, sexual and psychological abuse;
- The abuse constitutes a range of criminal acts;
- It is systematic, can be ceremonial and often occurs within a group setting (usually more than one perpetrator at a time, but not always);
- Like all abuse, ritual abuse is about power and control, but is designed to more expressly meet the needs of a group, with the specific purpose of indoctrination into that group’s belief system or ideology;
- Mind control techniques or programming plays a significant part in keeping group members faithful to the group and its needs. Much of this programming is about engendering a sense of terror within group members, so that they will not leave the group or expose the group’s criminal practices to outsiders.
Survivors’ accounts of their experiences of ritual abuse also include attempts to clearly distinguish this kind of abuse from other kinds of abuse they may have experienced. For example, in Sara Scott’s book, The politics and experience of ritual abuse: beyond disbelief (2001, p62-80), women survivors of childhood abuse, including ritual abuse, clearly distinguished between their experiences of more “regular” forms of familial abuse, and their experiences of abusive cult ritual, prostitution and child pornography. However, all of these women’s accounts illustrated that the different kinds of abuse and exploitation they survived were interconnected within a culture where the abuse of women and children is normalised - a daily reality.
Survivors have also questioned the fact that the term ritual abuse has become too broadly applied. For many survivors ritual abuse, where a belief system or ideology plays a key role in abusive ritual, must not be confused with “ritualistic abuse” –abuse which is perpetrated in a habitualised manner, such as the sexual abuse of a child perpetrated on a daily basis (Ritual Abuse Survivors and Supporters, Australia. “The Abuse/Criminality”, at http://www.heart7.net/ritual-abuse-ss.html).
The term and practice of ritual abuse has also been closely linked with other categories and practises of abuse, including: -
a) “organised abuse”, which refers to the abuse and exploitation of children through organised crime (prostitution and pornography) and paedophile rings;
b) institutional abuse, which refers to the abuse of persons within political and social institutions, such as within schools, orphanages and mental health facilities etc;
c) “organised, sadistic abuse” which is often used as an umbrella term across these kinds of abuse, wherein ritual abuse features as a more extreme example.
Who perpetrates ritual abuse?
Initial discussion of ritual abuse in the late 1980’s and early 1990’s predominantly implicated satanic cults in the perpetration of ritual abuse against children. However, not every group or cult dedicated to satanic worship practices ritual abuse.
Moreover, ritual abuse is not exclusively practised within such groups. Groups or cults organised around other religious or quasi-religious belief systems, including Christian cults, have been associated with the use of abusive ritual to maintain control over members. Ritual abuse which occurs within religious groups is often called “cult-based ritual abuse” (Kelley, S J. “Ritualistic Abuse of Children: Dynamics and Impact” Cultic Studies Journal, Vol. 5, No.2, 1988, p229).
Religion is not always a defining factor of groups who practice ritual abuse. White supremacy groups such as Nazi cults and the Klu Klux Klan have been associated with such practices. Groups involved in organised crime and paedophilia have also been identified as sites of ritual abuse. Ritual abuse which is not part of a developed belief system, but which is primarily about the sexual exploitation of children has been called “pseudo-ritual abuse” (Kelley, S J. “Ritualistic Abuse of Children: Dynamics and Impact” Cultic Studies Journal, Vol. 5, No.2, 1988, p229).
Groups who practice ritual abuse are always hierarchical – the abuse is used to maintain this hierarchy and to benefit those at its higher levels. Benefits may include power and prestige, sexual gratification and financial wealth.
Ritual abuse may be practised within family groups across generations, or it may be associated with groups or institutions external to survivors’ families. For example, some reports concern the recruiting of children from orphanages and day-care centres, for abuse within paedophile rings. Ritual abuse may be perpetrated through connections between families and external groups.
Impacts of ritual abuse on survivors
Ritual abuse has profound effects upon the lives of child and adult survivors. The range of psychological symptoms and emotional effects survivors may experience include:-
- Trauma related symptoms such as flashbacks, dissociation, amnesia and triggered flight or fight reactions to circumstances which in some way remind the survivor of abusive experiences;
- Complex Post Traumatic Stress Disorder and Dissociative Identity Disorder (DID) or Multiple Personality Disorder (MPD);
- Self harm and eating issues;
- Suicidal thoughts and attempts;
- Confusing concepts of good and evil;
- Preoccupation with death;
- Memories of ritualistic practices such as Black Masses and sacrifices to Satan and those which involves gang rape, murder, the abuse of animals and being buried alive;
- Memories of symbols and ceremonial objects used in rituals such as inverted crosses, swastikas and chalices.
- Memories of perpetrators dressed in ceremonial and bizarre costumes;
- Memories of being tortured and/or deprived of sleep, food and water;
- Memories of being drugged during rituals;
- Phobias of symbols associated with rituals, blood, certain colours, drugs, incense, candles and being confined in small spaces.
- Shame, guilt and blame;
- Addictions.
This list is not exhaustive, but simply gives us some idea of the immense impact that ritual abuse has on survivors. It also illuminates the tremendous strength of those who survive ritual abuse.
Surviving in a culture of disbelief
Added to the immense impact of ritual abuse on survivors, is the frustration and despair of attempting to survive within a wider culture where ritual abuse experiences are disbelieved and denied. It has only been in the last 30 years that the idea of sexual violence perpetrated within families has been acknowledged by society. Today, as a society we still struggle to adequately support those who have experienced incest. We continue, as a society to harbour and reproduce myths, which blame survivors for their experiences of rape. We continue to witness the situation within the criminal justice system where perpetrators get away with their sexual crimes, or receive minimal punishment, and where survivors receive little justice and recompense. This is the situation with more regular or common forms of sexual violence.
Therefore, it is little wonder that society struggles with the very idea of ritual abuse. Its practices sound bizarre and are very disturbing. It is difficult for people to believe that members of their own society would dream of gaining personal benefit and gratification from extremely sadistic and systematic abuse of others, especially children. It is hard for people to face up to the fact that people can be so cruel. However, ritual abuse is an unfortunate reality for some - it does exist.
The culture of disbelief is further compounded through the very social and political systems and institutions, which are supposed to promote the best interests of survivors, as those requiring special personal support and legal protection and justice.
Australian Governments have been unwilling to acknowledge that ritual abuse exists. It has been suggested that the association of ritual abuse practices with government institutions (for example, orphanages and mental health facilities) has rendered governments afraid of litigation, should they fully acknowledge its existence. For whatever reasons, governments have not encouraged adequate responses toward the issue from those systems which come into contact with survivors and perpetrators. This includes the criminal justice and health-care systems, which are responsible for the provision of services that promote the health and wellbeing of survivors of sexual violence.
Because of this culture of disbelief, ritual abuse survivors’ disclosures, as part of attempts to seek support, protection and justice, are often not met with an appropriate or respectful response. One survivor told how disclosures to health professionals about her experiences of ritual abuse were met with either responses of, ”Have you been taking your medication” or “What’s ritual abuse?” The impact of this culture upon survivors, includes further silencing and isolation.
The lack of social and political recognition of ritual abuse, means that support organisations for ritual abuse survivors are few in number and frequently struggle to acquire adequate funding.
Another great article on Ritual Abuse can be found HERE
This section was copied from the book: Rebuilding Your House of Self Respect: Men recovering in group from childhood sexual abuse 2nd edition (2008) by Tom Wilken.
It is not unusual for people to be trapped in this stage for many years after the physical nature of the abuse has ended. There are many good, valid reasons why denial exists and persists. Resurfacing "ghosts" from the past is not easy to deal with. Even though the mind suppressed these memories for a good reason, there is a cost involved with keeping unresolved issues away from conscious awareness. Denial, whether it is conscious or subconscious, takes up a lot of emotional energy. Men talk about stuffing or burying feelings through the overuse of alcohol, chemical substances, prescribed medications, and other addictions.
This is the point when men start to take an honest look at their lives. For years, they have tried to forget all uncomfortable memories without success.
Coming out of a fog is not easy when you are unsure what is on the other side. At this stage, men understand the abuse happened, but they also struggle with inner shame and embarrassment. Finding someone safe and supportive to tell their stories to is not an easy task. If people are fortunate enough to connect with someone supportive, a decrease of guilt and shame will result. Unfortunately, many men seek or get advice from someone who minimizes their pain and promotes an approach that puts men back into denial. One common damaging statement victims hear is "that happened a long time ago, so just forget about it." If it were that easy, they would have. Besides, they already tried that approach, and it did not work. Reaching out and telling their stories helps men define their core issues, along with identifying losses.
Most men would like to grieve from a purely intellectual perspective, but healing emotional wounds from the past means feelings must be processed and included. How men view masculinity will either hinder or enhance their journey. There are many myths surrounding being a man that are simply obstacles in the recovery path. If people feel that "real" men are not victims, then they often view themselves as not being "real" men.
This is a stage of explosive feelings; it creates anger, rage, and a desire for justice. Disclosures and confrontations seem to preoccupy the thought process. Reaching this stage is a reason for celebration, but watch out for the fireworks. Group members talk of an intense, highly charged energy that can spark rage and vengeful thoughts. They are standing up to abuse and no longer want any part of the trauma bond that may be keeping them connected with the abuser. Anger is like gasoline. If used wisely, it will drive you to where you need to go. If used unwisely, it could blow up in your face.
When men speak out, they are in a process of intense growth. For this new growth to happen, they often give up portions of their "old-self." Behaviours that may have worked for them as children may hinder their quality of life as an adult. The coping skills that were once useful may be outdated and counter productive. Old patterns are not always healthy, but they are familiar, and a natural reaction to giving up old and familiar ways of living is depression. If depression helps people recognize the parts of their lives that need adjusting, then there can be a healthy component to this process.
This stage is closely linked to the stage of depression. By gaining clarity to feelings and emotions, men are automatically working through other core issues that have plagued them for years. The more people process their feelings, the more they step out of depression. This is a wonderful, struggling, confusing, and insightful stage that helps men to come in contact with the hurt inner child they left behind. Grieving losses from the past helps facilitate learning that will help people grieve present day losses as they occur. Many men have not learned to acknowledge or identify the wide range of feelings and emotions that we all experience. This growing period usually requires help from someone outside their present environment, possibly individual counselling or a support group. Clarifying feelings and emotions is an integral part of the healing process, but it is especially useful when stepping out of depression and into the next stage.
Although all stages are important, this is the phase that entails a lot of hope. Regrouping is a transforming stage, where people start learning to trust appropriately, and most importantly, they learn to trust themselves. They are developing skills to assist them in getting their needs met in a healthy fashion. By taking responsibility for their lives they feel empowered, with enhanced feelings of self worth.
As many people grow and mature through the stages, they get a sense of power within themselves that is also greater than them self. Some group members say it is like describing the indescribable. A sense of inner peace is connected to what can be viewed as "true reality." They talk about an emptiness lifting, and they feel they will never feel alone again. This spiritual connection is often viewed as unconditional love and acceptance.
This stage includes the rest of their lives. It would be unfair to think people become "home free" and will never feel vulnerable again. In fact, many men go back and refine some of the stages at some time in their lives. How someone views their abusive experience changes from a subjective experience to an objective experience. The thought process becomes more objective than subjective. They have memories that exist independently of painful feelings and emotions.
