PG17. Child Abuse Related to Faith or Belief

Child abuse related to faith or belief is not confined to one faith, nationality or ethnic community. Examples have been recorded worldwide across various religions including Christianity, Islam and Hinduism.

Faith abuse is often considered part of the group that comes under the umbrella term of harmful practices.  ‘Harmful practices’ is an umbrella term for many practices that result from belief systems. There are many different practices worldwide, examples include child marriage, forced marriage, female genital mutilation, breast flattening,  so-called ‘honour’-based abuse and child abuse related to faith or belief.

See also:

• Female Genital Mutilation;
• 'Honour' Based Abuse;
• Forced Marriage of a Child.

Abuse related to faith or belief is where concerns for a child’s welfare have been identified, and could be caused by a belief in witchcraft, allegations of demonic possession, ritual or satanic abuse features, or when practices related to faith or belief are harmful to a child.

Spirit Possession, Witchcraft, and Ritualistic Abuse 

The UK government’s National Action Plan to Tackle Child Abuse Linked to Faith or Belief describes abuse linked to belief as ‘inflicting physical violence or emotional harm on a child by stigmatising or labelling them as evil or as a witch’.

Beliefs include concepts of:

• Witchcraft and spirit possession, demons or the devil acting through children or leading them astray (traditionally seen in some Christian beliefs);
• The evil eye or djinns (traditionally known in some Islamic faith contexts) and dakini (in the Hindu context);
• Ritual or multiple murders where the killing of children is believed to bring supernatural benefits, or the use of their body parts is believed to produce potent magical remedies;
• Use of belief in magic or witchcraft to create fear in children to make them more compliant when they are being trafficked for domestic slavery or sexual exploitation. 

The term 'belief in spirit possession' refers to the belief that a child is inhabited or controlled by an evil force. Sometimes a child may be identified as a 'witch' because of the belief that they are capable of causing harm to others through supernatural means. A range of terminology may be associated with these beliefs including black magic, kindoki, ndoki, the evil eye, djinns, dakini, voodoo, obeah, demons, and child sorcerers. Such beliefs may be sincerely held by parents, carers, extended family, religious leaders, congregations, and in some cases, by the children themselves. These convictions can lead to significant fear and distress within the family or community. Abuse often arises when individuals attempt to exorcise or deliver the child from the perceived spiritual influence. In this context, exorcism refers to rituals or actions aimed at expelling supposed evil spirits, which can involve physical, emotional, or psychological harm to the child. See Guidance - Child abuse linked to faith or belief: national action plan.

Belief in 'possession' or 'witchcraft' is widespread and not limited to countries, cultures, religions, or to recently arrived immigrant communities in the UK. These beliefs can be found across diverse backgrounds and must not be dismissed based on assumptions about origin or faith. Any concerns relating to a child in this context must be taken seriously and responded to in line with established safeguarding procedures.

While different faiths/beliefs/communities/families have different practices, the definitions of physical, emotional and sexual abuse, and neglect still hold true.

Section 47 of the Children Act 1989 empowers local authorities to investigate referrals where there is a concern that a child has suffered, or is at risk of suffering, significant harm. Whilst the Act does not specifically mention the terms witchcraft or spirit possession, it defines what constitutes child abuse - and this can include harm resulting from such practices.

Child abuse is never acceptable in any community, in any culture, in any religion under any circumstances. This includes abuse that might arise through a belief in spirit possession or other spiritual or religious beliefs.

Rituals or spiritual practices that cause emotional, psychological, or physical harm should trigger safeguarding intervention. Cultural or religious beliefs cannot justify abuse or harm.

Certain faith groups may hold beliefs that could influence their engagement with health services, particularly regarding medical treatment and childhood immunisations.

Some churches and religious communities place strong emphasis on prayer and faith in divine intervention, which may lead to refusal of medical care, including assistance during childbirth, routine health checks, and vaccinations. When a practitioner becomes aware of parental beliefs that may negatively impact a child's health and development, the practitioner must consult with relevant professionals. This collaborative approach enables a thorough assessment of the potential for significant harm to the child and ensures that appropriate safeguarding measures are considered.

Conversion Practices in Religious Contexts:

The terms ‘conversion practices’ and ‘conversion therapy’ refer to coercive practices that aim to change or suppress a person’s sexual orientation and/or gender identity.

In England, there is currently no comprehensive law fully banning all forms of conversion therapy, though the Government has committed to criminalising “talking conversion therapies” for under‑18s.

Practitioners should be alert to signs of harm, including distress when discussing identity, expressions of guilt or fear, withdrawal from school or social activities, sudden behavioural or physical changes, and evidence of coercion or restriction.

Safeguarding responses should prioritise the child’s wellbeing and follow established child protection procedures (Working Together to Safeguard Children).

While the number of confirmed cases of child abuse linked to accusations of 'possession' or 'witchcraft' remains relatively low, the impact on affected children can be severe and long-lasting. Such abuse can cause significant harm to a child's physical and mental health, impair cognitive development, hinder the formation of healthy relationships and damage self-esteem. A proportion of this type of abuse likely remains unreported. This form of abuse typically arises when a parent or carer perceives a child as being 'different' and attributes this difference to spirit possession or witchcraft and subsequently attempts to exorcise the child. Children may be seen as 'different' for a range of reasons including behaviours such as disobedience or assertiveness, as well as issues like bedwetting, nightmares, illness, or disability. In many cases, there is a weak or disrupted attachment between the child and their parent or carer.

Several social factors increase a child's vulnerability to accusations of 'possession' or 'witchcraft'. These may include high levels of family stress, breakdown in relationships, or significant changes in family structure- such as separation, divorce, bereavement, or the arrival of a new caregiver or partner.

Attempts to 'exorcise' a child can involve extreme forms of physical and emotional abuse such as severe beatings, burning, starvation, cutting or stabbing and prolonged isolation. These acts typically occur in the child's home environment.

Any siblings or other children in the household may be well cared for with all their needs met by the parents and carers. However, they may have been influenced by the adults to view one child as 'different' and may have been encouraged or coerced into taking part in the adults' actions toward that child.

Research indicates that concerns related to accusations of possession or witchcraft have involved children aged 2 to 14, affecting both boys and girls. These cases are most reported through schools or non-governmental organisations. Referrals typically occur when the situation has escalated and become evident beyond the immediate family environment.

Note: This means that the child may have been subjected to serious harm for a period already.

Children may or may not know what is happening. The initial concerns referred to in these cases have typically included:

• Neglect, such as children not being adequately fed - sometimes being deliberately 'fasted', or lacking proper clothing and hygiene, often left to care for themselves particularly when compared to other children in the household;
• The primary carer frequently is not the biological parent, and the family structure may be complex;
• Children’s behaviour may change and often present as distressed, anxious, hypervigilant, withdrawn or emotionally detached;
• The child may be scapegoated for negative changes in family circumstances or perceived failure;
• Among siblings or children in the household, the child may be relatively powerless in relation to parents or carers, often lacking a defined or essential role within the family;
• The child may be perceived as violating family norms due to physical differences such as illness or disability, or, in some cases, due to suspicions of parental infidelity within the family;
• Hear children talking about being evil, having the devil beaten out of them, and/or using specific words, e.g., kindoki, djinn, juju or voodoo;
• Notice they start constantly wearing specific items such as unusual jewellery or ornaments to “protect them”;
• Notice a change in their school attendance, or they suddenly go abroad for a long holiday.

All agencies should remain vigilant to the indicators outlined above and be equipped to identify children at risk of abuse linked to faith and belief, intervening early to prevent harm. While many signs of this form of abuse overlap with other types of child maltreatment, children subjected to abuse intended to remove demons or 'possessions' often exhibit distinct significant physical and behavioural indicators, including: 

• Clothing: Some believe that demons are associated with fire leading to practices aimed at 'cooling' the child. As a result, children may be found wearing minimal clothing regardless of environmental conditions;
• Scarring: Injuries often include significant scars or cuts, frequently located on the torso or back to avoid visibility. One such practice of 'bloodletting' or Hijamas involves incisions on the head or back and may be subtle or difficult to detect;
• Restraint Markings: Children subjected to bloodletting or Hijamas often do not consent to the procedure and may be restrained, resulting in marks or bruising around the neck, wrists, and ankles. Numbing agents such as creams or lotions may sometimes be applied before the abuse;
• Water or 'Magical' Drinks: Parents or carers may give children small bottles of water or other drinks as part of 'healing' rituals. However, the contents are often unverified, and can include harmful substances such as saltwater mixture, cannabis, GHB and other illicit drugs, intended to sedate or control the child;
• Ruqyah: This is a prayer from the Qur'an which itself does not mention demons or possession, however individuals performing Ruqyah may claim to diagnose possession during the ritual. Children subjected to this may demonstrate explicit knowledge of, or refer to this practice.

When there are concerns about abuse linked to witchcraft and spirit possession and there are significant risks to the welfare and safety of the child or young person, a referral to Children's Social Care should be made and the Referral and Assessment Procedure must be followed. The same protocol applies where concerns relate to parental or carer beliefs that impact medical interventions or health treatment.

Anyone working with children should see and speak to the child, listen to what they say, observe their behaviour, take their views seriously, and work with them when deciding how to support their needs. Practitioners should also be aware that children may find it difficult to always speak about what they need, what is happening to them, or what has happened to them. Special provisions must be in place to support dialogue with children who may not be able to convey their wishes and feelings as they would like. This might include, for example, those who have communication difficulties, unaccompanied children, refugees, those children who are victims of modern slavery and/or human trafficking and those who do not speak English or for whom English is not their first language.

Effective partnership working with parents and carers happens when practitioners build strong, positive, trusting, and co-operative relationships ensuring they work sensitively with parents, carers, and children, to identify and understand the impact of adversity and trauma in their lives. Practitioners seek to understand how adversity and trauma might manifest and affect children and parents’ engagement, and they use their expertise to adapt their responses with care and compassion. 

An assessment should seek to comprehensively understand the background and context of the beliefs to establish the facts of what is occurring with the child. Where appropriate, Independent advisors with relevant cultural or faith expertise should be engaged to provide guidance.

The assessment process may involve consultation with key community figures, particularly when working with immigrant families or distinct faith groups. Practitioners should identify if the family and child belong to a specific faith community and establish:

• The identity and contact details of the faith leader and faith community to which the family and child belong;
• The full address of the premises where worship or religious meetings are held;
• Further insight into the community's beliefs, including whether they are affiliated with organisations in the UK or internationally. Public sources, such as organisational websites, can provide valuable information, particularly statements of faith, leadership structures, and doctrinal positions.

Given the potential safeguarding concerns, a comprehensive health assessment of the child should be undertaken. This should establish the child's overall health, medical history and current physical and emotional condition.

Whilst specific beliefs, practices, terminology or forms of abuse may exist, the underlying cause of abuse linked to faith or belief is often similar to those found in other contexts where children are at risk. These causes can include family stress, deprivation, domestic abuse, substance abuse and mental health challenges. Children who are perceived as different in some way, for example, due to a disability, learning difficulty, illness or exceptional ability, may also be more vulnerable to this form of abuse.

Any indication that a parent or carer may be planning to take a child out of the country must be treated with urgency. Legal advice must be sought immediately to explore options for preventing the child's removal, particularly where there are concerns about abuse linked to faith or belief. The child must be seen promptly and spoken to alone. Practitioners must also assess the child's sleeping and living arrangements to identify any safeguarding concerns.

When assessing risk to the child, the welfare of siblings and other children in the household must also be considered as they may have been exposed to, witnessed or been forced to participate in abusive or harmful practices.

Concerns may also arise in relation to a place of worship particularly where:

• There is a lack of prioritisation of children's safety and leaders show reluctance or resistance to implementing robust safeguarding policies and procedures;
• Harmful assumptions are made, such as believing that members of the community are unlikely to abuse children or that expressions of repentance negate continued risk from a previously abusive individual;
• The rights and welfare of children are denied or minimised, or where children are demonised;
• There is active discouragement of engagement with statutory agencies and mistrust of secular authorities is promoted;
• Specific practices are carried out which constitute abuse or place children at significant risk of harm.