Child Abuse Linked to Faith or Belief

This guidance is for all practitioners (paid or unpaid) who work with children (including the unborn child), those who work with adults who are parents/carers and who therefore hold responsibility for safeguarding and promoting the welfare of children. It is intended to be read alongside the Children and Young People (Jersey) Law 2022, the commensurate Statutory Guidance and the Jersey Children’s First Framework (JCF). Practitioners must follow the Statutory Guidance on sharing information (which follows Data Protection (Jersey) Law 2018) and follow the SPB Jersey Child Protection Procedures and the Children and Young People Safeguarding Referrals Procedure.

This chapter sets out guidance on how to identify and respond to a child or young person where there are concerns that they may be at risk of harm or significant harm as they are victim (or potential victim) of child abuse linked to faith or belief (CALFB). It contains information about the approaches and legal frameworks which must be used to safeguard the welfare of children and young people who are at risk of harm or significant harm.

There are a variety of definitions associated with child abuse linked to faith or belief (CALFB) (DofE 2012). CALFB is not confined to one faith, nationality or ethnic community and examples have been recorded worldwide across various religions including Christianity, Islam and Hinduism. Such abuse generally occurs when an adult carer or other views a child as being “different” and attributes their difference to the child being “possessed” or involved in “witchcraft.” 

CALFB is where there are concerns for a child’s wellbeing and welfare which could be caused by this belief in witchcraft, spirit or demonic possession, where there are concerns around ritual or satanic abuse; or when practices linked to faith or belief are harmful to a child. 

Significant harm can occur because of concerted efforts to ‘exorcise’ or ‘deliver’ evil from a child, young person or vulnerable adult. The attempt to ‘exorcise’ may involve severe beating, burning, starvation, drowning, cutting, stabbing, sexual abuse, and isolation and usually occurs in the household where the child lives. 

Belief concepts of-

• Witchcraft and spirit possession
• Demons or the devils acting through children or leading them astray (traditionally seen in some Christian beliefs).
• The evil eye or djinns (traditionally seen in some Islamic faith contexts) and dakini (traditionally seen in the Hindu context).

There is a range of other language connected to such abuse. This includes: -

• Black magic, kindoki, ndoki, the evil eye, voodoo, obeah, demons and child sorcerers, (all these terms refer to spiritual beliefs).

Beliefs can be held by families, carers, religious leaders, congregations and the children themselves that evil forces are at work. Families and children can be deeply worried by the evil that they believe is threatening them. There have been ritual or muti-murders, where the killing of children is believed to bring supernatural benefits. The use of a child’s body parts, believed to produce magical remedies. 

Magic or witchcraft is used to create fear in children, to make them more compliant when they are being trafficked for domestic slavery or sexual exploitation. This is not an exhaustive list and there are other examples where children have been harmed when adults think that their actions have brought bad fortune, such as telephoning a wrong number which is believed to have allowed malevolent spirits to enter the home. 

The number of known cases of child abuse linked to accusations of ‘possession’ or ‘witchcraft’ is small, but children involved can suffer significant harm from physical, emotional, sexual abuse and neglect, with harm to their physical and mental health, their capacity to learn, their ability to form relationships and to their self-esteem. It is likely that a considerable proportion of this type of abuse remains unreported. Any concerns about a child which arise in this context must be taken seriously.

A range of factors can contribute to the scapegoating and abuse of a child from CALFB. The most common characteristics and risk factors include the belief:

• Evil spirits having ‘possessed’ a child - often accompanied by a belief a possessed child will ‘infect’ others. This could be through contact with shared food or simply being in the presence of the child.
• A child being the cause of misfortune within the home, such as financial difficulties, divorce, infidelity, illness or death.
• Perception of bad or abnormal behaviour - examples include disobedience or rebellion. Personality traits centred in the child by adults as non-conformist, violent, malicious, or out of parental control and getting into trouble such as stealing.
• Children being viewed as ‘different’ because they are independent.
• Physiological and illness – children who fall ill, or have chronic illness, physical deformities, deafness, albinism, bed wetting or soiling, have nightmares, sleepwalking, epilepsy, stammers.
• Children who have special educational needs, genetic disorders, down’s Syndrome, cleft palate.
• Mental health
• Neurodiversity - autistic trait.
• Gender identity and/or sexual orientation - Lesbian, Gay, Bisexual, Transgender, Queer + (LGBTQ +).
• Gifted children who present with uncommon characteristics: a particular skill or talent, rationalised as the result of possession or witchcraft.
• In a group of children, it may be a child who is powerless, and a child viewed with no essential role in the family.

Children most at risk have been those from multiple or difficult pregnancy and births, this is linked to parental/carer poor attachment. There is often a weak bond of attachment between the parent/carer and the child. There are various social reasons that make a child more vulnerable to an accusation of ‘possession’ or ‘witchcraft.’  Complex family structures where children have been orphaned, are living with extended family, non-biological parents, foster parents or private fostering holds increased risk. In these situations, children have been found more likely to have been trafficked and made to work in servitude. Research indicates both boys and girls have experienced this form of abuse and they have been reported through schools or non-governmental organisations. Enquiries usually take place at a point when the situation has escalated and become visible outside the family. This means that the child may have been subjected to significant harm for a period already.

CALFB can also take place for the following reasons: -

• Ritualistic abuse which includes prolonged sexual, physical and psychological abuse.
• Satanic abuse which is conducted in the name of ‘Satan’ and may have links to cults.
• Any other harmful practice linked to a belief or faith.

Physical abuse: beating, burning, stabbing, cutting, (including historical injuries/scarring) strangling, poisoning, applying oils or chilli powder to genitals or body orifices. There may be physical evidence of the abuse taking place, though this may not be obvious to whomever witnesses it, professional curiosity is important. Examples of physical evidence might include burns brought by hot oils being applied to the skin or breathing issues caused by inhalation of spices or medicine.

Emotional abuse: Enforced isolation, blaming and scapegoating, psychological coercion and manipulation, humiliation and constant criticism, demanding the victim stays silent.

Neglect: Starvation, seclusion, poor personal hygiene and environmental sanitation, inadequate clothing, repeated/regular illness, untreated injuries, irregular attendance at school and/or medical appointments. Children who are neglected are five times more likely to have also been sexually abused. 

Sexual abuse: Where a child may be made to perform sexual acts, be subjected to unwanted sexual acts, sexual touching on a child’s body, coerced into child sexual exploitation.

See SPB Jersey Safeguarding Practice Guidance on Child Exploitation, Trafficking and Modern Slavery, FGM and Recognising Abuse, Neglect and Exploitation.

Practitioners should be aware of specific indicators in the child who may: -.

• Report they are, or have been accused of being ‘evil,’ they are having the ‘devil beaten out of them.’
• Scapegoated with indicators of neglect where other children in the family may not. Evidence of deteriorating adult or personal care, concerns the child is not being fed property or ‘fasted,’ has rapid loss of weight, is hungry, turning up to school without food or lunch money, being unkempt with dirty clothes. Not being clothed, washed properly, left to fend for themselves especially compared to the other children in the household.
• May use words such as ‘kindoki,’ ‘djinn,’ ‘juju’ or ‘voodoo.’
• Appear distressed, confused, withdrawn, disorientated or isolated and appearing alone amongst other children.
• Present with trauma informed behaviours, watchfully aware, defensive, aggressive, lack trust, going missing.
• It may be evident that the child’s parent or carer does not have a close bond with the child.
• A child’s attendance at school or college becomes irregular or there is a deterioration in a child’s performance.
• A child is taken out of a school altogether without another school place having been arranged, home schooling.
• Wearing unusual jewellery/items or in possession of strange ornaments/scripts.

All agencies must 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.

Where a child (including an unborn child) or young person presents with a health or development need or where there is need to safeguard their welfare (see Statutory Guidance - Levels of Need) practitioners must:

• Follow the SPB Child Protection Procedures, the SPB Children and Young People Safeguarding Referrals Procedure.
• Refer to the Children and Families Hub.
• In parallel refer an adult or young person with their consent to supportive domestic abuse services (see supportive agencies below).
• Where a child may have been physically abused, suffered neglect or sexual abuse consideration must be given to following the Child Protection Medical Pathway and/or the Child Sexual Abuse Pathway.
• Where there is immediate risk of harm, practitioners must call the police on 999.
• Where domestic abuse is related to a vulnerable adult, practitioners must raise a safeguarding concern with referral to the Single Point of Referral  for Adults at risk of harm.

Supportive Agencies - Jersey has services in place where the public and practitioners can access immediate advice and support where they suspect a person, child or young person may be at risk of CALFB:

• Jersey Domestic and Sexual Abuse Support (JDAS) and Freeda (Free from Domestic Abuse)
• Sexual Assault Referral Centre (SARC) - centre for people who have been raped or sexually assaulted.

Where there is time and it is safe to do so, Practitioners should consider the need to see children (age and capacity), young people and adults alone in safe settings (e.g. schools) with independent advocacy and interpreters who are not related to them.  

Practitioners should work in a culturally sensitive way, the culture around justification for child abuse linked to faith of belief (including FGM) may be based in tradition, custom, faith, honour, religion, thoughts beliefs and values. Cultural competence does not mean ignoring or excusing practices that are against Jersey Law, or that cause or risk causing significant harm to children and young people. 

Please see NSPCC briefing on Culture and Faith: learning from case reviews here. Where published case reviews highlight Practitioners sometimes lack the knowledge and confidence to work with families from diverse cultures and religions. A lack of understanding of the religion or cultural context of families can lead to Practitioners accepting lower standards for fear of being seen to practice without cultural competence.

Challenge must be made on any attempt to justify harm on cultural or religious grounds. Where it is essential practitioners remain focused on the health, development and welfare of the child or young person and that their rights and needs remain paramount. 

Assessments should explore the impact of a person’s culture on their life, including spiritual practices, rites/blessings, beliefs and practices surrounding life events, dietary restrictions, personal care, daily rituals, communication social customs and attitudes to health care and support. Practitioners who are unsure should seek support from their safeguarding leads.

Practitioners should have access to regular single agency safeguarding supervision.  Agencies should consider multi-agency reflective supervision where cases are complex, stuck or drifting. 

Professional challenge should be welcomed and partnership working depends on resolving professional difference and conflict as soon as possible. Where staff experience professional differences, they must follow the SPB Resolving Professional Difference/Escalation Policy.

The impact of abuse linked to faith or belief may not be immediately obvious, but it will certainly impact the child’s mental health and mental growth. The child may speak openly about rituals or parties. The child could become consumed by religion or faith and change their habits; these could be very subtle changes. The child may make comments about being bad or having the devil in them. Professional curiosity should make the Practitioner probe deeper into the child’s responses. Where other children in a family may have been found to be cared for without evidence of CALFB, associated children may suffer emotional abuse if they are witnessing these events.

Engaging directly with children and young people is essential to effectively promoting their wellbeing and safeguarding their welfare. Practitioners must have regard to the views of children and young people on all matters affecting them, with due allowance for age and maturity. Practitioners, when it is safe to do so, should ensure parents and carers feel involved in and supported. 

Assessment should aim to fully understand the background and context to the beliefs and when appropriate should involve the faith group or person performing or advising the family about the child to establish the facts i.e., what is happening to the child. Independent advisors should be considered to function as advisors and mediators where possible. 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.

Whilst specific beliefs, practices, terms or forms of abuse may exist, the underlying reasons for the abuse are often like other contexts in which children become at risk. These reasons can include family stress, poverty, deprivation, domestic violence and abuse, substance abuse and mental health problems.

Any suggestions that the parent or carers will take the child out of Jersey must be taken seriously and legal advice sought regarding 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 or frightening activities.

Concerns about a place of worship may emerge where:

• A lack of priority is given to the protection of children and there is reluctance by faith 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.

CALFB: Resources for exploring concerns – The National Female Genital Mutilation (FGM) centre provides information on child abuse linked to faith or belief, the law, risks, signs, what to do if you are worried, cases studies and further resources.

National FGM Centre - The National FGM Centre was established in 2015 and is a partnership between Barnardo’s and the UK Government. It aims to achieve a system change in the provision of services for children and their families experiencing harmful practices. These are persistent practices and behaviours that are grounded on discrimination based on sex, gender, age, and other grounds as well as multiple and/or intersecting forms of discrimination that often involve violence and cause physical and/or psychological harm or suffering. Child abuse linked to faith or belief is considered a harmful practice with many concepts and examples where children have been harmed when adults think that their actions have brought bad fortune.

Further contacts for advice can be found from the local representatives for some faiths, from organisations such as the Churches’ Child Protection Advisory Service (CCPAS); Churches Together, all of whom are consulting about and developing guidance.

National Action Plan to Tackle Child Abuse Linked to Faith or Belief

Safeguarding Child Protection for Faith Communities

Linked SPB Jersey Chapters

Other Local Laws

Discrimination (Jersey) Law 2013

Sexual Offences (Jersey) Law 2018

Extra Reading

Article 4 cooperation to promote wellbeing Children and Young People (Jersey) Law 2022

Article 5 Where it is necessary to share information about a child to help safeguarding their welfare. Children and Young People (Jersey) Law 2022. You may share the information without consent as the right to private life is being interfered with lawfully, in a way that is proportionate to achieving a legitimate aim - the protection of health.

Article 2 Overriding Objective of the law Children and Young People (Jersey) Law 2022

Article 13 Health and Development Need Children and Young People (Jersey) Law 2022

Article 28 Children and Young People (Jersey) Law 2022), you may share the information without the consent of the individual whose information is being shared, if you consider the information is necessary to fulfil functions related to this purpose and if there is a legitimate aim for doing so, such as the protection of health.

Government of Jersey Children’s First Framework

Government of Jersey Jersey’s Children First Training and guidance

Government of Jersey Children and Young People’s Plan and revised Children and Families Plan 2024 to 2027.

Government of Jersey Participation Standards for Children and Young People

Children’s Commissioner for Jersey Making Children’s Rights a Reality in Jersey

Children’s Rights Approach