“In 1990, my brother started speaking about his abuse; he had all kinds of conversations. Joke found out about it and she contacted us, but we couldn’t {face action} at the time. My mother was also completely devastated. I went to a psychologist from the Catholic Church twice with her {my mother}. There I saw and heard her cry so intensely, it still makes me emotional to this day. My brother disclosed his abuse and now I have to tell my mother too, I can’t do that. So I then kept it to myself for about another ten years; around 2003 { . . . }, I mentally collapsed {. . .} I was heartbroken; I was completely drained. I did recover a bit and life went on again. I said to myself, I have to process it {the abuse} before I go into my coffin, but I can’t do it until my mother has died. My mother passed away in 2010. By then she already had advanced dementia, but she knew and felt that something was going on {with me}. But we stopped talking to her about it; we didn’t want to do that to her anymore. Later I got in touch {again} with Joke and she actually wanted to know my brother’s story. Then at a certain point she said: “Sandra, what about you?” I then told my story and my brother sank further and further {in the couch}, he knew stuff had happened to me, but this . . . .”
This quote from Sandra shows how disclosure of abuse effects social relationships as a part of redress procedures.
Actor: Sandra
Item type: Quote from interview
Date: […]
DoJ Researcher: Naomi Ormskerk
DoJ Research project: [Sexual] abuse – The church (PhD)
Language: English
Context
In 2010, the disclosure of several cases of sexual abuse in institutions operated by the Dutch Catholic Church, ignited a national political debate and led to public outrage. With the disclosure of the abuse, victim- survivors demanded justice from Church authorities and the state. Nevertheless, the available justice measures are invariably solely aimed at primary victims. Whilst relatives are often concurrently named with survivors in redress schemes, it is not evident if and how multi-level narratives are established in justice measures. How do primary and secondary victims – such as family members, partners, and children of victim-survivors – experience justice measures allotted by the Church and the state? And what are ‘lessons learned’ when comparing two seemingly different cases of clergy abuse, namely (sexual) abuse in Church institutions and forced labour of former pupils of the Congregation of the Good Shepherd?