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2.7 Abuse linked to faith or belief

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Contents

Belief in spirit possession, including witchcraft

2.7.1

Definition

This regional policy/ procedure in intended to help raise awareness of abuse linked to faith or belief and to encourage practical steps to be taken to prevent it.  The policy/ procedure is not about challenging people’s beliefs, but where beliefs lead to abuse that must not be tolerated.  

For the purposes of this policy/ procedure the term ‘abuse linked to faith or belief’ includes belief in witchcraft, spirit possession, demons or the devil, the evil eye or djinns, dakini, kindoki, ritual or muti killings and use of fear of the supernatural to make children comply with, for example, being trafficked for domestic slavery or sexual exploitation.  Genuine beliefs can be held by children, families, carers and religious leaders that evil forces have entered the child and are controlling him or her.  Abuse may occur when an attempt is made to ‘exorcise’ the child.  

The beliefs which are the focus of this policy/ procedure are not confined to one faith, nationality or ethnic community.

2.7.2

Risks

The number of known cases suggests that only a small minority of people who believe in witchcraft or spirit possession go on to abuse children.  However, the children involved can suffer damage to their physical and mental health, their capacity to learn, their ability to form relationships and to their self-esteem.

Abuse may happen anywhere, but it most commonly occurs within the child’s home.  Such abuse generally occurs when a carer views a child as being ‘different’, attributes this difference to the child being ‘possessed’ or involved in ‘witchcraft’ and attempts to exorcise him or her.  The attempt to ‘exorcise’ may involve severe beating, burning, starvation, cutting or stabbing and isolation, and usually occurs in the household where the child lives although it may also occur in a place of worship.

A range of factors can contribute to the abuse of a child for reasons of faith or belief.  Some of the most common ones are listed below:

  • Belief in evil spirits: Belief in evil spirits that can ‘possess’ children is often accompanied by a belief that a possessed child can ‘infect’ others with the condition.  This could be through contact with shared food, or simply being in the presence of the child.
  • Scapegoating: A child could be singled out as the cause of misfortune within the home, such as financial difficulties, divorce, infidelity, illness or death.
  • Bad Behaviour: Sometimes bad or abnormal behaviour is attributed to spiritual forces. Examples include a child being disobedient, rebellious, overly independent, wetting the bed, having nightmares or falling ill.
  • Physical differences: A child could be singled out for having a physical difference or disability. Documented cases include children with learning disabilities, mental health issues, epilepsy, autism, stammers and deafness.
  • Gifts and uncommon characteristics: If a child has a particular skill or talent, this can sometimes be rationalised as the result of possession or witchcraft. This can also be the case if the child is from a multiple or difficult pregnancy.
  • Complex family structure/changes in family structure: Research suggests that a child living with extended family, non-biological parent or foster parents is more at risk. In these situations, they are more likely to have been subject to trafficking and made to work in servitude.
2.7.3

Indicators

In working to identify such child abuse it is important to remember every child is different.  Some children may display a combination of indicators of abuse whilst others will attempt to conceal them.  In addition to the factors above, there are a range of common features across identified cases.  These indicators of abuse, which may also be common features in other kinds of abuse, include:

  • a child’s body showing signs or marks, such as bruises or burns, from physical abuse
  • a child becoming noticeably confused, withdrawn, disorientated or isolated and appearing alone amongst other children;
  • a child’s personal care deteriorating, for example through a loss of weight, being hungry, turning up to school without food or lunch money, or being unkempt with dirty clothes and even faeces smeared on to them;
  • it may be directly evident that the child’s parent or carer does not show concern for or have a close bond with the child;
  • a child’s attendance at school becoming irregular or the child being taken out of school altogether without another school place having been organised, or a deterioration in a child’s performance at school;
  • a child reporting that they are or have been accused of being ‘evil’, and/or that they are having the ‘devil beaten out of them’.

All agencies should be alert to the indicators above and should be able to identify children at risk of this type of abuse and intervene to prevent it.

2.7.4

Protection and action to be taken

Any practitioner who comes in to contact with children should be able to recognise evidence that a child is being abused or neglected, and know what to do to safeguard and promote the welfare of a child.  This may be the crucial intervention that protects the child from further abuse or neglect.  In any situation in which there are concerns for the safety and welfare of a child the Referrals Procedure must be followed.

Abuse linked to a belief in spirit possession can be hard for professionals to accept and it may be difficult to understand what they are likely to be dealing with; it can often take a number of visits to recognise such abuse.  In cases of suspected abuse linked to a belief in spirit possession it may be particularly useful to consider the following questions:

  1. What are the beliefs of the family?
  2. What is the family structure?
  3. Are there reasons why the child might be picked on?
  4. Do I need a professional interpreter?
  5. What is the preferred language of the child and family?

Practitioners should seek advice if dealing with a culture or set of beliefs that they do not understand, or which are unfamiliar to you. Practitioners need to have an understanding of religious beliefs and cultural practices in order to help gain the trust of the family or community.

An assessment should aim to fully understand the background and context to the beliefs and should involve the particular faith group or person advising the family about the child in order to establish the facts i.e. what is happening to the child. Consideration should be given to asking an independent person to act as an adviser and mediator.

The assessment may include key people in the community especially when working with new immigrant communities and different faith groups.  In view of the nature of the risks, a full health assessment of the child should take place to establish the overall health of the child, the medical history and current circumstances.

Any suggestions that the parent or carers will take the child out of the country must be taken seriously and legal advice sought regarding possible prevention. The child must be seen and spoken to on his or her own. The child’s sleeping and living arrangements must be inspected.

In assessing the risks to the child, the siblings or any other children in the household must also be considered as they may have witnessed or been forced to participate in abusive activities.

2.7.5

Issues

The accusation of witchcraft dehumanises and criminalises the child thereby opening the door for many forms of abuse including, physical, emotional abuse and neglect while at the same time putting the child at risk of sexual abuse

Concerns about places of worship may emerge where:

  • A lack of priority is given to the protection of children and there is reluctance by some leaders to get to grips with the challenges of implementing sound safeguarding policies or practices;
  • Assumptions exist that ‘people in our community’ would not abuse children or that a display of repentance for an act of abuse is seen to mean that an adult no longer poses a risk of harm;
  • There is a denial or minimisation of the rights of the child or the demonisation of individuals;
  • There is a promotion of mistrust of secular authorities;
  • There are specific unacceptable practices that amount to abuse.
2.7.6

Law

There are a number of laws in the UK that allow the prosecution of those responsible for abuse linked to faith or belief. One of the biggest challenges is raising awareness and encouraging victims and witnesses to come forward.

2.7.7

Further information and useful links

Further contacts for advice can be found from the local representatives for some faiths.

Useful publications

Breast ironing

2.7.8

Definition

Breast Ironing also known as ' Breast Flattening' is the process whereby young pubescent girls' breasts are ironed, massaged and/or pounded down through the use of hard or heated objects in order for the breasts to disappear or delay the development of the breasts entirely. It is believed that by carrying out this act, young girls will be protected from harassment, rape, abduction and early forced marriage and therefore be kept in education.

Much like Female Genital Mutilation (FGM), Breast Ironing is a harmful cultural practice and is child abuse. Professionals working with children and young people must be able to identify the signs and symptoms of girls who are at risk of or have undergone breast ironing. Similarly to Female Genital Mutilation (FGM), breast ironing is classified as physical abuse therefore professionals must follow their local safeguarding procedures.

The United Nations (UN) states that Breast Ironing affects 3.8 million women around the world and has been identified as one of the five under-reported crimes relating to gender-based violence The custom uses large stones, a hammer or spatulas that have been heated over scorching coals to compress the breast tissue of girls as young as 9 years old. Those who derive from richer families may opt to use an elastic belt to press the breasts so as to prevent them from growing.

The mutilation is a traditional practice from Cameroon designed to make teenage girls look less "womanly" and to deter unwanted male attention, pregnancy and rape. The practice is commonly performed by family members, 58% of the time by the mother (see Breast Ironing... A Harmful Practice That Has Been Silenced for Too Long', 2011).

In many cases the abuser thinks they are doing something good for their daughter, by delaying the effects of puberty so that she can continue her education, rather than getting married.

2.7.9

Risks

The girl generally believes that the practice is being carried out for her own good and she will often remain silent. Young pubescent girls usually aged between 9 - 15 years old and from practicing communities are most at risk of breast ironing.

2.7.10

Indicators

Breast Ironing is a well-kept secret between the young girl and her mother. Often the father remains completely unaware. Some indicators that a girl has undergone breast ironing are as follows:

  • Unusual behaviour after an absence from school or college including depression, anxiety, aggression, withdrawn etc.;
  • Reluctance in undergoing normal medical examinations;
  • Some girls may ask for help, but may not be explicit about the problem due to embarrassment or fear;
  • Fear of changing for physical activities due to scars showing or bandages being visible.

There may be older women in the family who have already had the procedure and this may prompt concern as to the potential risk of harm to other female children in the same family.

2.7.11

Justifications

The practice is carried out under the misguided intention to 'protect' women and girls from men's sexual harassment. These violent acts are not only perpetrated by men on women, but by older generations of women on young girls. In practicing communities, it is believed many boys and men believe girls whose breasts have grown are ready to have sex; therefore elders (mothers, grandmothers, aunties etc.) believe that by suppressing a girl's development of her breast she will be protected from rape, kidnapping, sexual harassment and early forced marriage.

Children's Social Care will liaise with the Paediatric services where it is believed that Breast Ironing  has already taken place to ensure that a Medical Assessment takes place.

It should be remembered that this is an act of abuse to a child, although it will have lifelong consequences, and can be highly dangerous at the time of the procedure and directly afterwards.

2.7.12

Referral

Suspicions may arise in a number of ways that a child is being prepared for Breast Ironing or is subjected to Breast Ironing.

If any agency becomes aware of a child who may have been subjected to or is at risk of Breast Ironing they must make a referral to Children's Social Care Services (see Referrals Procedure) or where the risk is imminent call the police on 999.

2.7.13

Assessment

Children's Social Care Services in consultation with the Police will undertake a Section 47 Enquiry if it has reason to believe that a child is likely to suffer or has suffered Breast ironing.

Where a child has been identified as at risk of significant harm, it may not always be appropriate to remove the child from an otherwise loving family environment. Parents and carers may genuinely believe that it is in the girl's best interest to conform to their prevailing custom.

Where a child appears to be in immediate danger of Breast ironing, legal advice should be sought and consideration should be given, for example, to seeking an Emergency Protection Order or a Prohibited Steps Order, making it clear to the family that they will be breaking the law if they arrange for the child to have the procedure.

2.7.14

Health consequences

Due to the instruments which are used during the process of breast Ironing, for example, spoon/broom, stones, pestle, breast band, leaves etc. combined with insufficient aftercare, young girls are exposed to significant health risks. Breast Ironing is painful and violates a young girl's physical integrity. It exposes girls to numerous health problems such as cancer, abscesses, itching, and discharge of milk, infection, dissymmetry of the breasts, cyst, breast infections, severe fever, tissue damage and even the complete disappearance of one or both breasts.

This form of mutilation not only has negative health consequences for the girls, but often proves futile when it comes to deterring teenage sexual activity. The practice not only seriously damages a child's physical integrity, but also their social and psychological well-being.

2.7.15

Legal Position

There is no specific law within the UK around Breast Ironing, however it is a form of physical abuse and if professionals are concerned a child may be at risk of or suffering significant harm they must follow the Responding to Abuse and Neglect Procedure.

There have been no prosecutions related to and there breast ironing are no figures available for the number of teenage girls who might be affected within the UK. CAME Women's and Girl's Development Organisation (CAWOGIDO) is working in Cameroon and the UK to tackle the issue of breast ironing of and believe that similarly to FGM the practice is happening but due to the hidden nature of the act it is difficult to detect.

The rights of women and girls are enshrined by various universal and regional instruments including:

All these documents highlight the right for girls and women to live free from gender discrimination, free from torture, to live in dignity and with bodily integrity.

This page is correct as printed on Sunday 5th of July 2020 04:53:34 AM please refer back to this website (http://westmidlands.procedures.org.uk) for updates.
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