Child Abuse Quotes - Page 6

We have laws about human rights in place for a reason and even if those laws are so often not enforced BY the law, these laws teach us our rights as human beings. I was shocked when I first discovered them, but at the same time I found them empowering; especially the ones about emotional abuse and neglect. Always remember that we are healing from the damage and that before the damage can be overcome, it has to be acknowledged.Acceptance in the context of accepting what happened is not the same thing as acceptance of the person who did it. Accepting the way a person “is” does not apply when abuse or mistreatment is involved. There is a big difference in accepting someone’s “faults”, verses accepting abusive treatment.

CRUEL HARVEST by Fran Elizabeth Grubb is a compelling, riveting, unforgetable memoir that will keep you turning the pages. Published by Thomas Nelson and due for release August 2012. Kidnapped from an orphanage Frances is dragged across the country working in the fields. Youtubefrangrubb to see video book trailer.

The memories seem to come in layers. For example, the first memory might be of incest; then they remember robes and candles; next they realize that their father or mother or both were present when they were being abused. Another layer will be the memory of seeing other people hurt and even killed. Then they remember having seen babies killed. Another layer is realizing that they participated in the sacrifices. One of the most painful memories may be that they even sacrificed their own baby. With each layer of memory comes another set of problems with which they must deal.— Glenn L. Pace; "Ritualistic Child Abuse," memo

Of all the horrid ramifications of child abuse, the self-beliefs formed by the child reap the greatest destruction. Abuse is the most penetrating and permanent communication possible, and it always conveys to the child one or more of several messages: ‘I caused it to happen. It’s my fault because I am bad. I don’t deserve any better.

Several researchers demonstrate the ways people fail to label trauma as such or underreport traumatic experiences. In a sample of 1,526 university students, Rausch and Knutson (1991) found that although participants reported receiving punitive treatment similar to that of their siblings, they were more than twice as likely to identify their siblings’ experiences as abusive as they were to label their own in this way. The authors reported that participants were likely to interpret parental treatment toward themselves but not parental treatment toward their siblings as deserved and therefore not abusive. Other studies similarly indicate that those reporting abuse experiences often do not demonstrate a metaconsciousness of having been abused (Goldsmith & Freyd, in press; Koss, 1998; Varia & Abidin, 1999; Weinbach & Curtiss, 1986)." KNOWING AND NOT KNOWING ABOUT TRAUMA: IMPLICATIONS FOR THERAPY (2004)

For all this talk about us being a nation at war with child abuse, and for all the media hype about witch-hunts and false allegations — and don't ever let anyone use the word witch-hunts about this; there were no witches — the fact remains that in 1994, it is extremely difficult to come forward with allegations of sexual abuse. And the external forces of denial are almost overwhelming. If a case as verified as mine meets with denial, I dread to think about the experience of people who don't have the kind of corroboration that I do. And I really worry that we're getting close to a point where it's going to be impossible to prosecute child molesters, because we don't believe children, and now we don't believe adults. (Cheit "Paper presented at the Mississippi Statewide Conference on Child Abuse and Neglect" Jackson, April 29 1994.)

One believes things because one has been conditioned to believe them.

But then, not long after, in another article, Loftus writes, "We live in a strange and precarious time that resembles at its heart the hysteria and superstitious fervor of the witch trials." She took rifle lessons and to this day keeps the firing instruction sheets and targets posted above her desk. In 1996, when Psychology Today interviewed her, she burst into tears twice within the first twenty minutes, labile, lubricated, theatrical, still whip smart, talking about the blurry boundaries between fact and fiction while she herself lived in another blurry boundary, between conviction and compulsion, passion and hyperbole. "The witch hunts," she said, but the analogy is wrong, and provides us with perhaps a more accurate window into Loftus's stretched psyche than into our own times, for the witch hunts were predicated on utter nonsense, and the abuse scandals were predicated on something all too real, which Loftus seemed to forget: Women are abused. Memories do matter. Talking to her, feeling her high-flying energy the zeal that burns up the center of her life, you have to wonder, why. You are forced to ask the very kind of question Loftus most abhors: did something bad happen to her? For she herself seems driven by dissociated demons, and so I ask. What happened to you? Turns out, a lot. (refers to Dr. Elizabeth F. Loftus)

We are supposed to call poison medicine and we wonder why we're always sick.

A cult is a group of people who share an obsessive devotion to a person or idea. The cults described in this book use violent tactics to recruit, indoctrinate, and keep members. Ritual abuse is defined as the emotionally, physically, and sexually abusive acts performed by violent cults. Most violent cults do not openly express their beliefs and practices, and they tend to live separately in noncommunal environments to avoid detection.Some victims of ritual abuse are children abused outside the home by nonfamily members, in public settings such as day care. Other victims are children and teenagers who are forced by their parents to witness and participate in violent rituals. Adult ritual abuse victims often include these grown children who were forced from childhood to be a member of the group. Other adult and teenage victims are people who unknowingly joined social groups or organizations that slowly manipulated and blackmailed them into becoming permanent members of the group. All cases of ritual abuse, no matter what the age of the victim, involve intense physical and emotional trauma.Violent cults may sacrifice humans and animals as part of religious rituals.They use torture to silence victims and other unwilling participants. Ritual abuse victims say they are degraded and humiliated and are often forced to torture, kill, and sexually violate other helpless victims. The purpose of the ritual abuse is usually indoctrination. The cults intend to destroy these victims' free will by undermining their sense of safety in the world and by forcing them to hurt others.In the last ten years, a number of people have been convicted on sexual abuse charges in cases where the abused children had reported elements of ritual child abuse. These children described being raped by groups of adults who wore costumes or masks and said they were forced to witness religious-type rituals in which animals and humans were tortured or killed. In one case, the defense introduced in court photographs of the children being abused by the defendants[.1] In another case, the police found tunnels etched with crosses and pentacles along with stone altars and candles in a cemetery where abuse had been reported. The defendants in this case pleaded guilty to charges of incest, cruelty, and indecent assault.[2] Ritual abuse allegations have been made in England, the United States, and Canada.[3]Many myths abound concerning the parents and children who report ritual abuse. Some people suggest that the tales of ritual abuse are "mass hysteria." They say the parents of these children who report ritual abuse are often overly zealous Christians on a "witch-hunt" to persecute satanists.These skeptics say the parents are fearful of satanism, and they use their knowledge of the Black Mass (a historically well-known, sexualized ritual in which animals and humans are sacrificed) to brainwash their children into saying they were abused by satanists.[4] In 1992 I conducted a study to separate fact from fiction in regard to the disclosures of children who report ritual abuse.[5] The study was conducted through Believe the Children, a national organization that provides support and educational sources for ritual abuse survivors and their families.

One hundred twenty-nine women with documented histories of sexual victimization in childhood were interviewed and asked about abuse history. Seventeen years following the initial report of the abuse, 80 of the women recalled the victimization. One in 10 women (16% of those who recalled the abuse) reported that at some time in the past they had forgotten about the abuse. Those with a prior period of forgetting--the women with "recovered memories"--were younger at the time of abuse and were less likely to have received support from their mothers than the women who reported that they had always remembered their victimization. The women who had recovered memories and those who had always remembered had the same number of discrepancies when their accounts of the abuse were compared to the reports from the early

Every struggle you overcome, will build the strength of your spirit.

Too afraid to touch anything, I found sitting in the custom made indow cubby the safest place for me to be as I played games with raindrops. Rainy days made the time pass more quickly as I pretended I was the tiniest raindrop on its descent down the glass. My goal would be to not make it to the bottom. I counted on morphing with the other, bigger raindrops and kept count of the times I won and the times I lost. The heaviness of the storm would dictate my luck. The heavier the storm, the more likely gravity would ruin my chances at survival. When I started losing more than I was winning, I rested my forehead on the cold hard glass and asked them if disintegrating on impact was really all that bad. It was time for a new distraction.

Sometimes when the three of us were together on our own, we would have a good time. I was pretty young, but sometimes we would go off in the woods and build forts and fight Indians and I think things were about as close to fine as they ever got right then during those times. In the woods. No parents. No yelling.

Many abused children cling to the hope that growing up will bring escape and freedom. But the personality formed in the environment of coercive control is not well adapted to adult life. The survivor is left with fundamental problems in basic trust, autonomy, and initiative. She approaches the task of early adulthood――establishing independence and intimacy――burdened by major impairments in self-care, in cognition and in memory, in identity, and in the capacity to form stable relationships. She is still a prisoner of her childhood; attempting to create a new life, she reencounters the trauma.

It is often said that Vietnam was the first television war. By the same token, Cleveland was the first war over the protection of children to be fought not in the courts, but in the media. By the summer of 1987 Cleveland had become above all, a hot media story. The Daily Mail, for example, had seven reporters, plus its northern editor, based in Middlesbrough full time. Most other news papers and television news teams followed suit. What were all the reporters looking for? Not children at risk. Not abusing adults. Aggrieved parents were the mother lode sought by these prospecting journalists. Many of these parents were only too happy to tell — and in some cases, it would appear, sell— their stories. Those stories are truly extraordinary. In many cases they bore almost no relation to the facts. Parents were allowed - encouraged to portray themselves as the innocent victims of a runaway witch-hunt and these accounts were duly fed to the public. Nowhere in any of the reporting is there any sign of counterbalancing information from child protection workers or the organisations that employed them. Throughout the summer of 1987 newspapers ‘reported’ what they termed a national scandal of innocent families torn apart. The claims were repeated in Parliament and then recycled as established ‘facts’ by the media. The result was that the courts themselves began to be paralysed by the power of this juggernaut of press reporting — ‘journalism’ which created and painstakingly fed a public mood which brooked no other version of the story. (p21)

I was becoming a product of society, a hardened juvenile! Now I was becoming rebellious and hateful.

I can’t consider you a thief or a likely candidate for prison or a nervous breakdown Gloria. I sense a real strength in you more strength than you know is there – you’ve got internal reserves that ability to cope and to keep coping. Now remember don’t let anyone tell you otherwise. I’ll help.”Pyramid Lady

The rush I got from crime was better than that of glue, drink or hash. I loved playing cat and mouse with the local coppers. He Who Dares Wins, the SAS motto, was very applicable to my life then.

How often do we hear from the local diocesan people—the bishop, the communications director, the victim assistance coordinator, and others—that this abuse is not restricted to clergy, but, rather, it is a societal problem? It does occur outside in the public realm. When was the last time you heard of a sex offender not being held accountable for his actions once caught? The Church treated the abuse as a sin only and nothing more. Out in society, sex offenders are not moved to another community quietly. “But protest that priests are 'no worse' than other groups or than men in general is a dire indictment of the profession. It is surprising that this attitude is championed by the Church authorities. Although the extent of the problem will continue to be debated, sexual abuse by Catholic priests is a fact. The reason why priests, publicly dedicated to celibate service, abuse is a question that cries out for explanation. Sexual activity of any adult with a minor is a criminal offense. By virtue of the requirement of celibacy, sexual activity with anyone is proscribed for priests. These factors have been constant and well-known by all Church authorities” (Sipe 227−228).

There are a range of useful and illuminating analyses of the media construction of organised abuse as it became front-page news in the 1980s and 1990s (Kitzinger 2004, Atmore 1997, Kelly 1998), but this book is focused on organised abuse as a criminal practice; as well as a discursive object of study, debate and disagreement. These two dimensions of this topic are inextricably linked because precisely where and how organised abuse is reported to take place is an important determinant of how it is understood. Prior to the 1980s, the predominant view of the police, psychiatrists and other authoritative professionals was that organised abuse occurred primarily outside the family where it was committed by extra-familial ‘paedophiles’. This conceptualisation; of organised abuse has received enduring community support to the present day, where concerns over children’s safety is often framed in terms of their vulnerability to manipulation by ‘paedophiles’ and ‘sex rings’. This view dovetails more generally with the medico-legal and media construction of the ‘paedophile as an external threat to the sanctity of the family and community (Cowburn and Dominelli 2001) but it is confounded by evidence that organised abuse and other forms of serious sexual abuse often originates in the home or in institutions, such as schools and churches, where adults have socially legitimate authority over children.

I dived out of the office and I was gone … hitting these fields like a mad March hare. This wasn’t Born Free, it was RUN FREE!

He wrote to his father every day. His platoon called his dad a girlfriend.

Because it is so hard, some people wait until they are in their thirties, forties, fifties, or even older before breaking their silence.

Things I Used to Get Hit For: Talking back. Being smart. Acting stupid. Not listening. Not answering the first time. Not doing what I’m told. Not doing it the second time I’m told. Running, jumping, yelling, laughing, falling down, skipping stairs, lying in the snow, rolling in the grass, playing in the dirt, walking in mud, not wiping my feet, not taking my shoes off. Sliding down the banister, acting like a wild Indian in the hallway. Making a mess and leaving it. Pissing my pants, just a little. Peeing the bed, hardly at all. Sleeping with a butter knife under my pillow.Shitting the bed because I was sick and it just ran out of me, but still my fault because I’m old enough to know better. Saying shit instead of crap or poop or number two. Not knowing better. Knowing something and doing it wrong anyway. Lying. Not confessing the truth even when I don’t know it. Telling white lies, even little ones, because fibbing isn’t fooling and not the least bit funny. Laughing at anything that’s not funny, especially cripples and retards. Covering up my white lies with more lies, black lies. Not coming the exact second I’m called. Getting out of bed too early, sometimes before the birds, and turning on the TV, which is one reason the picture tube died. Wearing out the cheap plastic hole on the channel selector by turning it so fast it sounds like a machine gun. Playing flip-and-catch with the TV’s volume button then losing it down the hole next to the radiator pipe. Vomiting. Gagging like I’m going to vomit. Saying puke instead of vomit. Throwing up anyplace but in the toilet or in a designated throw-up bucket. Using scissors on my hair. Cutting Kelly’s doll’s hair really short. Pinching Kelly. Punching Kelly even though she kicked me first. Tickling her too hard. Taking food without asking. Eating sugar from the sugar bowl. Not sharing. Not remembering to say please and thank you. Mumbling like an idiot. Using the emergency flashlight to read a comic book in bed because batteries don’t grow on trees. Splashing in puddles, even the puddles I don’t see until it’s too late. Giving my mother’s good rhinestone earrings to the teacher for Valentine’s Day. Splashing in the bathtub and getting the floor wet. Using the good towels. Leaving the good towels on the floor, though sometimes they fall all by themselves. Eating crackers in bed. Staining my shirt, tearing the knee in my pants, ruining my good clothes. Not changing into old clothes that don’t fit the minute I get home. Wasting food. Not eating everything on my plate. Hiding lumpy mashed potatoes and butternut squash and rubbery string beans or any food I don’t like under the vinyl seat cushions Mom bought for the wooden kitchen chairs. Leaving the butter dish out in summer and ruining the tablecloth. Making bubbles in my milk. Using a straw like a pee shooter. Throwing tooth picks at my sister. Wasting toothpicks and glue making junky little things that no one wants. School papers. Notes from the teacher. Report cards. Whispering in church. Sleeping in church. Notes from the assistant principal. Being late for anything. Walking out of Woolworth’s eating a candy bar I didn’t pay for. Riding my bike in the street. Leaving my bike out in the rain. Getting my bike stolen while visiting Grandpa Rudy at the hospital because I didn’t put a lock on it. Not washing my feet. Spitting. Getting a nosebleed in church. Embarrassing my mother in any way, anywhere, anytime, especially in public. Being a jerk. Acting shy. Being impolite. Forgetting what good manners are for. Being alive in all the wrong places with all the wrong people at all the wrong times.

I spent most of my life believing lwas crazy because all the crazy things I experienced in childhood were treated as nonexistent or normal. This belief colored every decision made, from something so basic as what to wear today, to the more esoteric boundaries of whether I should kill myself. I understood very well that killing myself under the wrong circumstances would establish my insanity forever. So I analyzed every word, every gesture, before committing myself. (Which probably accounts for why I am alive today.)

People generally don’t suffer high rates of PTSD after natural disasters. Instead, people suffer from PTSD after moral atrocities. Soldiers who’ve endured the depraved world of combat experience their own symptoms. Trauma is an expulsive cataclysm of the soul.The Moral Injury, New York Times. Feb 17, 2015

Domestic violence is just as much a quality-of-life and liberty for community, social, and legal attention to support mental, emotional, health, wellness & physical safety as any other epidemic outbreak; only this illness has an anger managed, self-controlled, personal boundary-respecting, and accountability-subjective cure!

Are Child Molesters Really Just Victims Themselves? "All victims are offenders," one professional challenged me at a conference, "and all offenders are victims. How does your work address that?"My work doesn't address that because I don't believe there's any evidence for that assertion. Obviously, not all victims are offenders, but it is also likely that most offenders weren't victims. The studies that find a high proportion of child molesters who were victims of child sexual abuse themselves are almost always based on self-report, and even there, study results differ dramatically. Studies show the number of child molesters who were themselves molested as children ranges from 22 percent in some studies to 82 percent in others.[101]

Batley insisted that no cult existed but the jury found him guilty of 35 offences including 11 rapes. three indecent assaults, causing prostitution for personal gain, causing a child to have sex and inciting a child to have sex. The three women, who got Egyptian Eye of Horus tattoos apparently to show their allegiance to their organisation, were found guilty of sex-related charges. Young boys and girls were procured by cult members to take part in sex sessions, the trial heard. The group preyed on vulnerable youngsters, impelling them to join with veiled death threats. Batley was accused of forcing a number of his victims into prostitution. (Morris 2011) There are, after all, no paedophile rings; there is no ritual abuse; recovered memories cannot he trusted; not all victimization claims are legitimate. (Pratt 2009: 70)

It is important to refuse to be intimidated. That refusal must not be based simply on a calculation of the odds of succeeding. At times, in my case, multiple lawsuits and an ethics charge seemed overwhelming, and the fact that I knew my work to be accurate and responsible was only partial solace. l was well aware that court, like the National Football League, is an arena in which, on any given Sunday, anybody can win.The refusal to be intimidated must come, in the end, not from a sureness of succeeding but from a knowledge of the cost of scurrying for shelter through fake retractions and disowned truths. It is a question, in the end of self-respect.Who among us could, in good faith, ever face a survivor of childhood abuse again were we to run for cover when pressed ourselves? Children are not permitted that choice, and the adults who choose to work with them and with the survivors they become cannot afford to make it. It would be a choice to become. Through betrayal and deceit, that to which we object.Our alternative, then, is not to hide. Not to refuse to treat adult survivors, not to refuse to go to court in their defense, not to apologize and retract statements we know are true, but to cultivate endurance and tenacity as carefully as we read the research.Confessions of a Whistle-Blower: Lessons Learned Author: Anna C. Salter. Ethics & Behavior, Volume 8, Issue 2 June 1998

In this book we paint an unprecedented portrait of Britain’s first ‘false memory’ retraction and show that, like other ‘false memory’ cases which appeared in the public domain, memory itself was always a false trail – these women never forgot. We are not challenging people’s right to tell their own story and then to change it. But we do assert that the chance should be interpreted in the context that created it.Thousands of accounts of sexual and physical abuse in childhood cannot be explained by a pseudo-scientific ‘syndrome’. We have been shifted to the wrong debate, a debate about the malignancy of survivors and their allies, rather than those who have hurt them. That’s why the arguments have become so elusive. […]

From spending ten years in hell and coming to this regime of kindness was a shock. It was so much of a shock, it was unbelievable. I was like an untamed animal, I couldn’t accept it and I just wouldn’t accept it.

Dissociation, a form of hypnotic trance, helps children survive the abuse…The abuse takes on a dream-like, surreal quality and deadened feelings and altered perceptions add to the strangeness. The whole scene does not fit into the 'real world.' It is simple to forget, easy to believe nothing happened.

No amount of me trying to explain myself was doing any good. I didn't even know what was going on inside of me, so how could I have explained it to them?

Because children take everything personally, they believe that if they are being mistreated, it's because they haven't been “good enough.” Being good as an adult makes them believe, incorrectly, that they have some control in life. They think that they will be rewarded for their goodness and that it will protect them from harm.

Rarely do page-turners written for middle-school kids also ignite excitement in adults. (A notable exception is the series of Harry Potter books.) Fewer still explore the secret sorrows of children's lives in the mid-1800s, whether enslaved or free. Running Out of Night, a debut novel from Californian Sharon Lovejoy, a veteran author-illustrator known nationally for her prizewinning nonfiction books on gardening and nature, gives you both.–OpEd News

Beyond telling and getting away however there are an awful lot of myths out there about how to move on or get justice. People may tell you to report the crime or confront you abuser- or even to forgive him. I don't necessarily advocate any of these things. I think counseling of some kind can be enormously useful, but the bottom line is that the main way to heal is to find people who will support you, to talk about what happened, and to ground yourself in the reality that the abuse was not your fault, that you have nothing to be ashamed of, and that you deserve great love and happiness in your life.

Not even Carol knows firsthand how it feels to be hurt in such a way by someone who's supposed to protect you

Dissociation is the ultimate form of human response to chronic developmental stress, because patients with dissociative disorders report the highest frequency of childhood abuse and/or neglect among all psychiatric disorders. The cardinal feature of dissociation is a disruption in one or more mental functions. Dissociative amnesia, depersonalization, derealization, identity confusion, and identity alterations are core phenomena of dissociative psychopathology which constitute a single dimension characterized by a spectrum of severity.Clinical Psychopharmacology and Neuroscience 2014 Dec; 12(3): 171-179The Many Faces of Dissociation: Opportunities for Innovative Research in Psychiatry

It was after a Frontline television documentary screened in the US in 1995 that the Freyds' public profile as aggrieved parents provoked another rupture within the Freyd family, when William Freyd made public his own discomfort.'Peter Freyd is my brother, Pamela Freyd is both my stepsister and sister-in-law,' he explained. Peter and Pamela had grown up together as step-siblings. 'There is no doubt in my mind that there was severe abuse in the home of Peter and Pam, while they were raising their daughters,' he wrote. He challenged Peter Freyd's claims that he had been misunderstood, that he merely had a 'ribald' sense of humour. 'Those of us who had to endure it, remember it as abusive at best and viciously sadistic at worst.' He added that, in his view, 'The False memory Syndrome Foundation is designed to deny a reality that Peter and Pam have spent most of their lives trying to escape.' He felt that there is no such thing as a false memory syndrome.' Criticising the media for its uncritical embrace of the Freyds' campaign, he cautioned:That the False Memory Syndrome Foundation has been able to excite so much media attention has been a great surprise to those of us who would like to admire and respect the objectivity and motive of people in the media. Neither Peter's mother nor his daughters, nor I have wanted anything to do with Peter and Pam for periods of time ranging up to two decades. We do not understand why you would 'buy' into such an obviously flawed story. But buy it you did, based on the severely biased presentation of the memory issue that Peter and Pam created to deny their own difficult reality. p14-14 Stolen Voices: An Exposure of the Campaign to Discredit Childhood Testimony

A plain, brown paper-wrapped package came in the mail recently. Upon opening it, I saw that it was a patchwork quilt about four feet by five feet. Many little scraps of cloth, carefully joined by loving hands. Two squares have suggestions of a black cassock and Roman white collar. The maker of the quilt states, “In its variety, I feel it denotes confusion and the world “mixed” up. There are dark spots for the dark times and bright squares, so, hopefully, some good and brightness will come in the future. The other pieces of cloth were of happy times, mothers and children, peaceful settings, happy things.” A note inside stated that she felt we were “scraps,”—the “scraps” that the abusive priests treated us like. They would use us as a scrap is used and then simply toss us aside. I was moved to tears. Holding it in my hands, I could almost feel others' pain and suffering, as I touched each panel. It is a magnificent work, worthy of a prize. I was deeply humbled by the receipt of the quilt. This woman got it; she really got it. This woman got it; she really got it. She has a deeper understanding of what we have gone through. It is rare.

Years ago I had realized I was blaming myself for it. People and doctors would tell me it wasn't my fault, but I couldn't “BELIEVE” it! Then I was talking to my friend Kieran and he explained to me in a way that I could PERCEIVE that I was not at fault. No one else could ever do that before, though many tried. Many, many people had tried to tell me it wasn't my fault, but I was convinced it was my fault because I was trying to cheer up my dad.

People ask, how can a person abuse a child? I ask, how can so many 'good' people not do anything about it?

One of the reasons a survivor finds it so difficult to see herself as a victim is that she has been blamed repeatedly for the abuse: "If you weren't such a whore, this wouldn't have to happen." Each time she is used and trashed, she becomes further convinced of her innate badness. She sees herself participating in forbidden sexual activity and may often get some sense of gratification from it even if she doesn't want to (it is, after all, a form of touch, and our bodies respond without the consent of our wills). This is seen as further proof that the abuse is her fault and well deserved. In her mind, she has become responsible for the actions of her abusers. She believes she is not a victim; she is a loathsome, despicable, worthless human being—if indeed she even qualifies as human. When the abuse has been sadistic in nature...these beliefs are futher entrenched.

In a brain scan, relational pain—that caused by isolation during punishment—can look the same as physical abuse. Is alone in the corner the best place for your child?

Improving the world can be a nasty and ugly and difficult and dangerous business...because when you improve the world, you threaten the entrenched interests of evil people.

If you could get anything at all off Santa, what would it be?’tI asked for a fire engine and sweets. Bunty exclaimed in delight, ‘Santa will get you that, but you and Scott will need to leave out a bowl of milk and some carrots for Rudolph.’t‘Who’s Rudolph?’ I asked.tBunty told me in confidence that Rudolph was Santa’s reindeer and that he helped pull all the children’s toys in the world over the snow. I couldn’t wait.tIn readiness for Rudolph, Scott, Martha, Bunty and I picked out four of the biggest carrots from a bag in the kitchen, which we then washed. We found a big bowl that we used to lick the cream out of, which we filled with milk. We put the bowl along with the carrots under the Christmas tree, with all the other children’s offerings. Then Bunty and Martha came in and washed us, put us to bed and read us a story, before kissing us good night. On their way out they said, ‘When you wake up, Santa will have been'.

In some instances, even when crisis intervention has been intensive and appropriate, the mother and daughter are already so deeply estranged at the time of disclosure that the bond between them seems irreparable. In this situation, no useful purpose is served by trying to separate the mother and father and keep the daughter at home. The daughter has already been emotionally expelled from her family; removing her to protective custody is simply the concrete expression of the family reality.These are the cases which many agencies call their “tragedies.” This report of a child protective worker illustrates a case where removing the child from the home was the only reasonable course of action:Division of Family and Children’s Services received an anonymous telephone call on Sept. 14 from a man who stated that heoverheard Tracy W., age 8, of [address] tell his daughter of a forced oral-genital assault, allegedly perpetrated against this child by her mother’s boyfriend, one Raymond S.Two workers visited the W. home on Sept. 17. According to their report, Mrs. W. was heavily under the influence of alcohol at the time of the visit. Mrs. W. stated immediately that she was aware why the two workers wanted to see her, because Mr. S. had “hurt her little girl.” In the course of the interview, Mrs. W. acknowledged and described how Mr. S. had forced Tracy to have relations with him. Workers then interviewed Tracy and she verified what mother had stated. According to Mrs. W., Mr. S. admitted the sexual assault, claiming that he was drunk and not accountable for his actions. Mother then stated to workers that she banished Mr. S. from her home.I had my first contact with mother and child at their home on Sept. 20 and I subsequently saw this family once a week. Mother was usually intoxicated and drinking beer when I saw her. I met Mr. S. on my second visit. Mr. S. denied having had any sexual relations with Tracy. Mother explained that she had obtained a license and planned to marry Mr. S.On my third visit, Mrs. W. was again intoxicated and drinking despite my previous request that she not drink during my visit. Mother explained that Mr. S. had taken off to another state and she never wanted to see him again. On this visit mother demanded that Tracy tell me the details of her sexual involvement with Mr. S. On my fourth visit, Mr. S. and Mrs. S. were present. Mother explained that they had been married the previous Saturday. On my fifth visit, Mr. S. was not present. During our discussion, mother commented that “Bay was not the first one who hadTracy.” After exploring this statement with mother and Tracy, it became clear that Tracy had been sexually exploited in the same manner at age six by another of Mrs. S.'s previous boyfriends.On my sixth visit, Mrs. S. stated that she could accept Tracy’s being placed with another family as long as it did not appear to Tracy that it was her mother’s decision to give her up. Mother also commented, “I wish the fuck I never had her.”It appears that Mrs. S. has had a number of other children all of whom have lived with other relatives or were in foster care for part of their lives. Tracy herself lived with a paternal aunt from birth to age five.

Some of your childhood traumas may be remembered with incredible clarity, while others are so frightening or incomprehensible that your conscious mind buries the memory in your unconscious.

This monograph by Special Agent Ken Lanning (1992) is merely a guide for those who may investigate this phenomenon, as the title indicates, and not a study. The author is a well known skeptic regarding cult and ritual abuse allegations and has consulted on a number of cases but to our knowledge has not personally investigated the majority of these cases, some of which have produced convictions. p179[refers to Lanning, K. V. (1992)Investigator's guide to allegations of "ritual" child abuse. Quantico, VA: National Center for the Analysis of Violent Crime.]

How much our society values its children can be measured by how well they are treated and protected.

The Persian rug served as their country with people living injade green jungles and others living in an opal cream sky.They were so light. No one would ever be able to tell thatthey had lived there.

The acknowledgement of having suffered evil is the greatest step forward in mental health.

Child abuse damages a person for life and that damage is in no way diminished by the ignorance of the perpetrator. It is only with the uncovering of the complete truth as it affects all those involved that a genuinely viable solution can be found to the dangers of child abuse.

A statue stands in a shaded placeAn angel girl with an upturned faceA name is written on a polished rockA broken heart that the world forgot

The rural, mid-19th-century dialect, coupled with the author's interest in ethnobotany, roots the story deeply in the houses, forests, gardens, and even streambeds of antebellum Virginia. –School Library Journal

It is the selfish parents who are to blame. Pay attention, be involved in your children’s lives. They are your legacy, your only hope.

Ethan didn't mind his blood being taken - he just disliked the fact that it had to be sucked through a needle in order to do it.

As mandatory reporting laws and community awareness drove an increase its child protection investigations throughout the 1980s, some children began to disclose premeditated, sadistic and organised abuse by their parents, relatives and other caregivers such as priests and teachers (Hechler 1988). Adults in psychotherapy described similar experiences. The dichotomies that had previously associated organised abuse with the dangerous, external ‘Other’ had been breached, and the incendiary debate that followed is an illustration of the depth of the collective desire to see them restored. Campbell (1988) noted the paradox that, whilst journalists and politicians often demand that the authorities respond more decisively in response to a ‘crisis’ of sexual abuse, the action that is taken is then subsequently construed as a ‘crisis’. There has been a particularly pronounced tendency of the public reception to allegations of organised abuse. The removal of children from their parents due to disclosures of organised abuse, the provision of mental health care to survivors of organised abuse, police investigations of allegations of organised abuse and the prosecution of alleged perpetrators of organised abuse have all generated their own controversies. These were disagreements that were cloaked in the vocabulary of science and objectivity but nonetheless were played out in sensationalised fashion on primetime television, glossy news magazines and populist books, drawing textual analysis. The role of therapy and social work in the construction of testimony of abuse and trauma. in particular, has come under sustained postmodern attack. Frosh (2002) has suggested that therapeutic spaces provide children and adults with the rare opportunity to articulate experiences that are otherwise excluded from the dominant symbolic order. However, since the 1990s, post-modern and post-structural theory has often been deployed in ways that attempt to ‘manage’ from; afar the perturbing disclosures of abuse and trauma that arise in therapeutic spaces (Frosh 2002). Nowhere is this clearer than in relation to organised abuse, where the testimony of girls and women has been deconstructed as symptoms of cultural hysteria (Showalter 1997) and the colonisation of women’s minds by therapeutic discourse (Hacking 1995). However, behind words and discourse, ‘a real world and real lives do exist, howsoever we interpret, construct and recycle accounts of these by a variety of symbolic means’ (Stanley 1993: 214). Summit (1994: 5) once described organised abuse as a ‘subject of smoke and mirrors’, observing the ways in which it has persistently defied conceptualisation or explanation.