Category: love

familial betrayal

Pretty much everyone in the literary world — and most of the world in other areas I imagine — will now know about how Nobel Prize-winning writer Alice Munro did not protect her daughter Andrea Robin Skinner from the sexual assaults of her abuser husband, Gerald Fremlin, either during or after the events. Andrea’s story broke internationally last weekend, although it had clearly been known about for years and years — and kept quiet — in some circles.

Long and short: Andrea’s stepfather first assaulted her when she was nine years old. She told her stepbrother, who insisted she tell her bio father. The right reaction, but badly received: her father did nothing. Andrea returned to her mother’s house and to abuse for several years as a result. Andrea finally told her mother about the abuse. Munro briefly left her husband, but then returned. She stood by him even when he was accused of exposing himself to a neighbourhood 14 yr old girl. In 2005, Andrea took her stepfather to court — and won. Even then, Munro stayed with Fremlin.

Throughout it all, Alice Munro remained an icon, her reputation unsullied. We know now that even her biographer knew about the abuse, and chose not to write about it, as did a number of other literary people.

Here is the international Guardian article which appeared earlier this week. All of the major news and journal outlets have covered this story however, in varying degrees of depth and enquiry. I like Megan Nolan’s article in The New Statesman; she asks questions that need asking, and bares realities that need revealing.

There has been a fair amount of shock-horror and hand-wringing around the revelation of these ‘secrets’. But to anyone in the Child Sexual Abuse survivor world, Munro’s reaction, and the reaction of Andrea’s bio father — are the norm, not the exception. It is very, very common for the family to close ranks and eject the victim, whenever the disclosure occurs. It is very, very common for the victim to be implicated and blamed, and treated (in the case of a girl) like ‘the other woman’. Overall, it is very common for sexual abuse to be viewed as an infidelity by the non-abusing parent or partner. This allows the non-abusing parent/guardian to consider herself (as it is most often the wife/female partner) the injured party — thereby relieving her of any accountability when it comes to the abuse. She can say that she had ‘nothing to do with it’. Any family patterns or dysfunctions can be ignored. And often: the energy is then spent ‘repairing’ the marriage.

This is what happened in Andrea Robin Skinner’s/Alice Munro’s family, and happened in mine. It is what happened in a huge proportion of survivor families I know, and continues to happen in them today.

It is tempting to believe that women don’t leave their pedophile husbands because they are financially trapped, or lacking options. While this will no doubt be the case in some instances (even then: the child should be priority?! Some women DO leave their husbands or families when they discover sexual abuse, regardless), we cannot say the same about Alice Munro’s situation, which is why I bring this up: Alice Munro must not have wanted to leave her husband. She did not feel compelled to leave him.

If the non-abusing parent who has financial stability and status still does not leave the partnership or protect the child/victim/survivor, there are other elements at work here. What makes a person stay with a partner who is a proven or convicted pedophile?

All I can say to those who are shocked: welcome to my world, and the world of millions and millions of child victims and adult survivors. Andrea Robin Skinner’s courageous speaking out (alongside her now-supportive siblings) shows us once again that the incidence of Child Sexual Abuse does not discriminate. CSA is perpetrated at ALL levels of society, across ALL ethnicities, regardless of financial stability, education, or social status. These are facts. They are not supposition. They are real. CSA happens everywhere, every single day.

We have got to do better. We have to offer children safe ways out (which, too often unfortunately, are not about disclosing to parents), and we must continue to raise awareness not just of the existence of CSA, but of the lifelong damage done to victim survivors. Perhaps then non-abusing parents/carers will begin to understand the repercussions of their actions or inactions. Perhaps then there’s a hope that non-abusers will not so frequently side with abusers.

The truth I live with every day is this: I would have liked to stay in my family. I would have liked my father to leave. I would have liked to stay close to my siblings. But at root, because of my stepmother’s reactions/lack of action, none of this could happen. I had to save myself. I had to leave, and eventually become estranged. This is the painful reality. And it is the reality for millions of us.

***

Here is an older post which looks in detail at how I have wrestled with my stepmother’s role in my father’s abuse of me and the subsequent disclosure: forgiveness and complicity. All crashingly familiar, again.

our ribbons, our shoes

Today is Mothering Sunday here in the UK, so I dedicate this post to my mother, another survivor of sexual abuse perpetrated by her father.

Last week I was in Newcastle (UK), where I helped do a LOUDfence on the railings of St Mary’s Cathedral. As ever, the act of tying ribbons — colourful, fluttering — releases something purposeful in me and I think in others. The tags which are attached by the ribbons recount grief, and loss, and sorrow, and in some — betrayal. They also speak of support, validation, and the determination to make a difference in every walk of life. To say loudly: we hear you, we believe you, we are so sorry. And we want this never to happen again.

A new and powerful symbol in LOUDfence is the introduction of empty shoes: children’s, priests’, religious sisters’, laity’s. They all represent people who aren’t there, who can’t be, and people whose shoes we need to walk in, to be with, and hold close. Abuse is a destructive force. It rips us from those we might love, and from the roads we might have walked.

LOUDfence is making a difference. It’s reaching beyond countries, and beyond regions. Beyond silence and silencing. Victim survivors from every walk of life can see themselves — can feel themselves held. Know that they are seen too, in some cases by the very people who did them harm.

Change comes through a gathering which reaches critical mass, a tipping over into the clear sense that we MUST enact cultural change. On all fronts.

I’m so proud to be part of this movement. Next stop: West Virginia USA in April.

***

Antonia Sobocki (founder of LOUDfence UK) asked me to write a poem for the Newcastle LOUDfence. Here it is. I am not usually one for writing to commission – I tend to freeze up! – but this time I had the gift of a pair of baby shoes I had found in my mother’s belongings after her death. Here are the shoes, and here is the poem.

(apologies for the poor quality reproduction here — the clumsiness of WordPress!)

making a lot of quiet noise

A couple of weekends ago, I went to Cardiff for my first LOUDfence. Founder and Director of LOUDfence UK Antonia Sobocki had invited me to help launch Wales’ LOUDfence movement.

As victim-survivors, we have come to expect emotional turmoil around Child Sexual Abuse: being misunderstood, not being heard, not being ‘seen’, not being believed. We have come to expect physical turmoil too: not feeling able to go someplace (church, for instance), or revisit any childhood location without fear, or even wear certain clothes, smell certain smells, hear certain sounds — without triggers which drive us far away from our lives.

In Cardiff, I was prepared to feel a lot of this turmoil. I was prepared to feel on the outside looking in. To feel at arm’s length from the huge ‘authority’ figure called the Church. I did not expect to be moved.

I am generally not a church-goer. However, my husband’s family are Catholic, we were married in a Catholic church, etc — and I feel comfortable with a Catholic mass insofar as hymns and actions and words go. At the last minute in Cardiff I was drafted in to do the first reading, from Ezekiel. This too was absolutely fine; I am used to finding a calm place in myself from which to read, in any environment really.

Archbishop Mark O’Toole took the mass. Antonia and I were in the front pew. And as he spoke, something started to let go in me. He was soft-spoken, sad — and offered a profound apology. He took responsibility for the failings in his beloved Church. He directly addressed survivors, many of whom (it turns out) were in the congregation. He made room for their – my – suffering. For their – my – trauma. He spoke about the betrayal all of us — whether abused in association with the Church or not — had undergone, perpetrated by the very people meant to take care of us. He acknowledged his own guilt too, by proxy, in perhaps not responding as he should have, not taking note of everything he needed to, and of not making it his responsibility to understand and enact change. He showed his own pain in the face of all of this.

I began to feel he was speaking to me. Directly to me. He was saying he was sorry. He was saying that he ‘saw’ me, saw all of us survivors. And I found myself crying almost uncontrollably. It was the first time in my life — my whole 45 years of living with the debris and breakages from five years of sexual abuse when I was a child — that anyone with any authority, part of any institution AT ALL, had apologised. Sorry. Had opened their hands palms upward in a gesture of responsibility, of grief, and reparation. We are sorry.

Through his humility and gentleness, Archbishop Mark brought the part of me which feels undeserving — the broken part, the abused part — back into the centre of the Church’s responsibilities and concerns. How many times have I felt I was writing/shouting/crying into a wind which blew it all right back into my face? How many times have I felt ignored? Hundreds of times, as have all survivors. The trauma of sexual abuse haunts us, and for some of us, it haunts us most particularly in the place where witnessing faith might help: the Church. And yet: this time our words and feelings were held there. Believed. Grieved for.

It is not in my nature to be loud about my experiences of abuse. Although I consider myself an activist, I am a fairly quiet one. My activism is through my writing, through the research and arts projects I participate in, and through being open and frank about my own experiences. Over time, my transparency in every aspect of my life has encouraged numerous people to disclose their own experiences of abuse to me. Part of what I hope to do is make room for conversations in contexts which have nothing to do with abuse. What matters is that people who confide in me know that they are safe. That I won’t shout about their abuse. That they can trust me. That we are in this together.

And for the first time in my life, two weeks ago I was welcomed into the centre of someone else’s openness and transparency. For the first time, I felt that our experiences as survivors were at the centre of things, not around the edges fighting hard to be heard. I felt respected and believed.

At the end of the mass, Archbishop Mark invited Antonia and I to process out of the church ahead of him and the rest of the clergy. I reached for Antonia’s hand. We walked out together.

It was one service, yes. One priest. One church. There is still so much to do in challenging and changing our cultures both from inside and outside our faith institutions. But for me — Cardiff was an enormously powerful beam of hope. Maybe change right through to our oldest and most revered institutions is actually possible. Some of us move more quietly than others — but we are all, each of us, centring survivors, sharing our stories, trying to protect children, and, step by step, one foot after the other, shifting cultures. We are all loud now.

Archbishop Mark’s homily begins at about 26 minutes in.

did anyone suspect?

Over the weekend I discovered a note given to me by my Social Studies teacher when I was 14 (1978). I clearly remember the circumstances surrounding it: my father or my stepmother had told me that I had ‘illusions of grandeur’. I went to this teacher, Mrs G, upset. Ever since I could remember, I had harboured feelings of wanting to do something important, something meaningful. I don’t know why I apparently confided in my father or stepmother — but I do remember being very hurt by them. I felt belittled.

Mrs G however: as the note above shows, she believed in me. For my part, I adored her, absolutely adored her (as I did many teachers throughout my formal education, feeling handed between them like a baton in a relay race, for safe keeping). She was mischievous, an individualist, and taught me more about good essay writing than anyone else, before or since.

I must have kept this folded piece of paper because it helped. She believed that I could do something. And she would know. She would know, I thought, possibly more than my father or stepmother would. She was in the world in ways they weren’t — I sensed this, already.

Now though what strikes me about this note are the words at the end: ‘I am only a telephone call away if you need me.’

I have no memory of these words. No memory of that level of care at this age — the age at which I now know some of the most harrowing and damaging instances of sexual abuse occurred, seemingly relentlessly. I wonder what I thought about those words then? Would I have considered speaking with her? Would I have ever thought about phoning?

And why such a pointed offer of help? Did I show more than I think I did? Did she suspect anything?

I was a very high achiever throughout my formal education. I was not shy. I had friends. I was principled, political, and often revelled in being ‘a bit different’, particularly in terms of fashion. By age 15, in the days of mostly preppie wear, I wore patent leather heels, balloon black trousers, a thrifted double breasted red top, and put my hair in tiny braids so that it was all kinky the next day. Etc. Yet: I never misbehaved. I never actively rebelled.

I now know that I stuffed the sexual abuse I was experiencing into a box in my head — and slammed the lid down tight. I did this almost from the start, almost knowingly. I remember the gut response when my mind flitted to the abuse: pay attention to what you like: forget everything else, forget it. This separation of mind and body preserved my mental health for many years. Until it didn’t. I know this story is so familiar to so many.

Recently there’s been a bit of discussion on X (Twitter) about whether signs of abuse were missed in us survivors when we were being abused. And the more I think about it, the more I become confused. Maybe there was enough ‘unusual’ about me to make teachers think, or wonder? Certainly I was always hailed as ‘very mature’ for my age — not physically, but emotionally. I often felt out of step with peers. All the talk of boyfriends, crushes, and dates — I found excruciating and terrifying in equal measure. I wanted nothing to do with it. My overriding priorities were learning, writing, and ballet. Not much else mattered very often. This might have been interpreted as ‘mature’? Was it noticeable? Was this a ‘sign’?

The truth is, I never would have phoned Mrs G, although from here I fervently wish I had been able to. And there were other teachers, after her, who often seemed to be waiting for me to say something. But what? What?

What can children say about the dangers they live in? Precious little, I think, is the answer even now. So it’s up to teachers? But that can’t be right either, as even if something (what?) is ‘noticed’ — chances are high that a child will lie when asked directly. I am certain I would have.

There are so many variations of ‘signs’ of abuse — many that are in fact seen as ‘fine’ (good behaviour, quiet etc) — that there is no rulebook here. None of us can produce a definitive list. What’s clear however is that adults in the position to notice need to be given the training and the space to act; similarly, children need to hear and see that sexual abuse can enter conversation. If there had been a space to speak, or to write, about what was happening to me — one that wasn’t judgemental, that didn’t put me in a vulnerable place, that wouldn’t pity me or think less of me, one that I trusted to look after me — I might, might have found a way to send a clear message.

But there was no space for that then. Despite Mrs G, and despite all of the kind adults in my school life as the years progressed — the thought of mentioning anything to them about the abuse I experienced never, ever occurred to me. And indeed: no one made me feel safe enough so that I knew, if asked, I could answer honestly. So I never even got close.

I’m heartened by the work of the many survivor-centric organisations and charities now on the ground, going into schools, speaking with medical students, within the police, with churches of almost all denominations, scouts organisations, community leaders etc. This is the training and awareness which is so desperately needed. I pray that the enormous differences they are making hold fast. I pray for a future in which a teacher, nurse, doctor, pastor, priest, vicar, scout leader — neighbour, friend, anyone — feels empowered to ask, carefully and with respect, knowing there is support available: is something happening? And for a future too where another child like me (like so many of us) might go back to Mrs G and be able to say: something is happening.

[I cannot finish this post without signposting some of these vital organisations. I really only know a bit about the UK. I urge everyone please to add more in the comments. The Flying Child Project, Survivors Voices, LOUDfence, Barnardo’s, the NSPCC, Survivors Trust.]

***

This extract from Leaving Locust Avenue follows what happened when I decided to move schools at 17, at the beginning of my senior year of high school. No one asked much, but looking back — I wonder if at least a couple of them wished for the space and permission to do so.

All I really remember about the decision to go is getting in the car and driving. I cannot remember whether I have permission. But I get in the car and drive a few roads, some out by S’s house which I love, in the country, between mountains.

            I find myself at the shopping area close to our house. The strip mall, which used to have that A & P, a department store, a hairdresser. And a phone booth.

            I park the car next to the phone booth. I phone, incredibly it seems now, my therapist. I have a plan. When I tell her, I sense her relief. I sense – oh as I have in so many situations, so many times over these years – a woman urging another woman to go, to run, to escape. She approves. She agrees. And I allow myself – for a millisecond of a moment only, so caught up in my own moment of course – to think that she too has been trapped by [my father].

            Even now I am astonished that I know this from the conversation. But I do. And it gives me the impetus to phone my mother.

            I phone her right there and then. I ask her if I can come live with her. I say I am ready. That I must, must leave. And I must leave now. She, to her credit, rises to the occasion. She asks me, once, if I am sure; I only have one more year in Blacksburg after all – am I sure? I say I am sure. And then – perhaps like my father 11 years earlier – she agrees with no hesitation, no consultation. She will have me.

            I know I am going. I am 17 years old, and am a month into my senior year of high school. I am placed second in my graduating class, the salutatorian, only a whisker away from valedictorian. And I am leaving.

*

My childhood friend Val is perhaps the most upset about me going. I remember she starts crying, right in the classroom. She wants to know why. And I have my answer, the one I use over and over ‘I just want to live with my mother before going away to university.’

            I do not realise that Val still cares about me. I do not realise, if I’m honest, that anyone except Alice really cares. Yet my going disturbs the surface, and numerous people – students, teachers – seek me out to wish me well, and ask questions. The Principal of the school asks me into his office to see if he can do anything to make me stay, and if everything is okay. To which I say No, and Yes.

            Of course it is Mrs A [my English teacher] I dread leaving the most. But again, to her credit, she doesn’t try to convince me otherwise. She wishes me all the best. She tells I will succeed in everything I do. She believes in me.

I encounter a curious mix of sorrow and knowingness when I announce I’m leaving. Looking back, I think that the sorrow mainly comes from those who cannot imagine how this has happened. Whereas the knowingness, the unspoken, rises through the eyes of those who may know something or suspect.

            From here, I see our joint powerlessness. I see how mistreatment, how abuse, is too often communicated in silence, implied. How it is up to the women to get away, how other women must urge them silently. How they are brave, deserting everything. Leaving everything – their children, their lives, their homes – behind. Forced to cut and run.  

Whereas really it’s my father who needed to leave. Really he should have been arrested. And I should have been able to stay put, and never lost [my sister] and [my brother], the heartbreak of my life. And they in turn would never have had to carry their own complex and heart-breaking confusions – with no help from anyone — around for so many years.

paying the price

Over on Twitter (X now, yuck) I’ve been in conversation with writer and activist Elizabeth Shane about hypervigilance. I suspect that this kind of alertness to surroundings, to approaching/imagined danger is extremely common in survivors, if not universal.

I explore how hypervigilance affects so many areas of my life in another post, on expecting disaster.

In this same post, I mention that my elder son was diagnosed with Type 1 diabetes. This happened when he was 12. My hypervigilance meant that he was never in danger (unlike so many at diagnosis) — but this reality did not stop me from the crashing feeling that somehow I had not done enough: I had not kept him safe from harm.

When E was diagnosed, my world collapsed. I remember leaving him in hospital and coming home that first night, sobbing uncontrollably into his pillow. This remains the sharpest and most wrenching grief I have ever experienced. I remember what I was feeling: how can this happen when I have tried so hard? I have made it through everything life handed to me — why make my boy suffer too? I knew beyond doubt that he would suffer. That he was watching his life change on a dime, forever, and there was nothing any of us could do about it.

Type 1 diabetes is a life-threatening, completely life-changing, autoimmune condition. Developing it has nothing to do with diet or environment; the propensity is likely hard-wired, which means that it’s inevitable in some people. Type 1 is most often diagnosed in young people, and there are millions of families around the globe who face this particular grief — the grief of their child losing a carefree life, losing aspects of their childhood. From then on, every bit of food, every outing — and for several years, every night — is dominated by blood sugar readings, 24/7. From that moment, we could never just ‘jump in the car’ or ‘just go for a walk’. Everything had to be planned. Everything changed. This is the way it is for every family. It’s an intense, encompassing grief for the life we can never have again.

Four years later, also at age 12, our second son evidenced another chronic condition, hEDS (which, it turns out, I have too). He suffered an intractable knee dislocation which sent him miles in an ambulance to the hospital, having to bear excruciating pain. For eight years afterward, until we located a good surgeon, he lurched from crisis to crisis, emergency to emergency, pain to pain. As is common, he has numerous other chronic co-morbidities from hEDS. His life too had been turned upside down. Again: I had hoped to have one child with an ‘unencumbered’ life — but this was not to be. It took a long time for me to accept that I couldn’t ‘save’ him either, that I couldn’t make everything better. Let me at least make his life lighter.

I had wanted my own early suffering to be worth something. To matter. I wanted those difficult years to ‘count’ in the balancing out of Good and Bad. I had endured the Bad; surely now my children were due the Good?

The truth is: there are no scales of justice. Living through abuse does not mean that later life will be free of more bad luck. There is no such thing as ‘getting what you deserve’. Life doesn’t work like that, either for good or ill. We all know that finding our way through the lifelong damage of abuse is not counterbalanced by our abusers suffering in kind. The huge majority of abusers are never brought to account, either formally or informally. Whereas we, we all know, continue to pay the price they never pay.

When first one then the other of my two children had to face their life-long disabilities, I had to face that the neglect and sexual abuse of my early life did not somehow secure their wellbeing. I had to face that life never was and never has been fair. And that I had suffered for no apparent reason. For a long time, this realisation tore me apart. I had so wanted — so wanted — everything now, after my childhood and young life — to be just fine. To have borne what I did so I could accumulate Good Things for the future.

Over time I guess that I have learned — we have learned — to live with injustice, to navigate it. It’s been a necessary lesson. To value where we are now — rather than look for a time when we will be free of all this. None of us have had it ‘easy’, whatever that means. (I tend to think no one has it ‘easy’.) But somehow, through everything, we have cultivated genuine love. Genuine kindness. Genuine and fierce ties that bind us together, even when stretched over thousands of miles. I’m proud of us. The cost at times still feels immense — the grief bottomless, the suffering of no real use — but we got here, and for that I will be forever grateful.

blood and water

In some ways, this is a simple post. Because love — unconditional love, offered freely — is in some ways a simple thing.

I think of this today in particular because last week we hugged and waved goodbye to my teenage nieces. My actual nieces. My [half] brother’s children, who came with their mother and stepfather. Where to start with the girls? Authentic, open, loving, kind. Fun and funny. And completely accepting of me.

To those of you who haven’t had family torn apart — by trauma, abuse, narcissism (take your pick!) — being accepted as a blood relative may be so automatic as to not be questioned. Brother’s children = nieces. Equals blood relation. Equals thicker than water.

And yet. As many of you will know, I left my father’s house at age 17, leaving behind my brother and sister. I was not allowed to explain why, although my stepmother ‘knew’. I had lived there since my brother was a baby, and my sister was two years old. Leaving them remains the most painful separation I have ever undergone, or had to bear. I cried in private for years.

Meanwhile, the damage unfurled. For me and for them. Eventually I realised that it was my father who should have left the house. He had committed the crimes. But my first therapist did not report him, as was Virginian law then. She broke the law. And consequently broke two of the most cherished ties of my life. Just like that. Before we’d had time to consider what might be happening, it was just too late. We had lost each other, through no fault of our own. Stuck with the painful consequences.

I hoped against hope that I could be ‘real aunt’ for my nieces, before they came to visit. I hoped, but had learned after years of tangled dynamics not to count on anything. If you don’t count on something, it doesn’t hurt as much when it doesn’t materialise.

I am blessed to have 20+ close relatives by marriage, three generations of them now. They have been in my life unconditionally for 35 years. I am thankful every day for them.

And yet. My nieces — my beautiful nieces — arrive, and they are blood. They call me ‘Auntie’. Their faces are open, loving. We laugh, we celebrate a birthday, we punt down the River Cam, we go line dancing (yes we do!). The pure joy I feel when I say to my dance teacher, flinging my arms out: ‘these are my nieces!’…. It’s hard to express how extraordinarily precious this is. How lucky I feel. How grateful. I slide hair clips into their hair.

What can I say? I had given up on ever being a blood aunt, and here I am, one of theirs. They accept me. They don’t blame me for anything. They don’t deal in loyalties or suspicion. There is nothing to (fruitlessly) unpick here. We start where we are. And all this is so much more, so unexpected, and I was so unprepared. I was not prepared to be free of the past, to land in this tender place. But I am with them. And they are with me.

It is possible to be surprised by happiness it seems, always, despite what can feel like intractable pain.