Chapter 9 — Record of abuse (female witnesses)

Emotional abuse

One hundred and seven (107) witnesses reported that their mothers, fathers or entire families were openly denigrated by both religious and lay care staff in the Schools. In most instances the denigration took the form of verbal abuse and criticism of a witness’ mother, parents or family in the course of being berated or physically abused for some misdemeanour. ‘They would make me feel I was a nobody. They would say “you are ruined, you are ruined like your mother”, Sr ...X... and Sr ...Y... they never stopped.’ Forty (40) witnesses reported that their single mothers were the subject of specific denigration by religious staff. Witnesses stated that the severity of a beating or other physical punishment was regularly associated with remarks about the child’s mother. This was particularly so for witnesses who were non-marital children and had been in institutional care since birth. They recalled being told as they were beaten that it was for ‘the sins of your mother’ and that they would ‘end up in the gutter like your mother’. And in the month of November we used to have to pray for our mothers and fathers who died, we had to pray for them to get out of purgatory but the orphan girls, they were treated worse. They would be told “your mother is burning in hell, you will be punished for the sins of your mother, you workhouse girls”. Then one girl, she was a bit older than me, she was from the workhouse, I remember her being told by the nuns “your mother will never get out, she will be in hell, because of what she did”. • I had ear infections and was told I did not deserve any treatment. Sr ...X... told me I was a spawn of the devil and I didn’t deserve any treatment. “You are the spawn of the devil, every decent person who meets you will know you are the spawn of the devil.”

Witnesses described being told their mothers were ‘sinners’ or ‘filthy prostitutes’ and that they were in the School as a result of their mother’s sins. Hearing it said that their mothers were sinners was a cause of great distress to many witnesses, who described feeling responsible for the fact that their mothers were ‘so bad’. If you stepped out of line she ...(Sr X)... was always insulting my mother and my father, she’d say “your mother is a woman of the streets”, and every night I used be in turmoil in bed and worried about my mother on the streets. I didn’t know what she meant.... We were considered the dregs of society.... My mother was a different religion. We were made to feel so dirty and so low.

Twenty (20) witnesses described being told that their parents had rejected and did not want them, usually in the context of being punished and in conjunction with being criticised. Witnesses described this form of abuse as particularly disturbing. One day, this nun said “if you had a wish what would you wish for?” And I said, without hesitation, it just came out, “I want to find my mother”. “What?” she said “your mother gave you away, she wouldn’t have anything to do with you” she shouted. I ran out and ran to this huge big hallway. I remember sitting there and saying “what have I done, why doesn’t my mother want me?” I was so upset.... I cried myself to sleep. You had nobody ... to talk to. • She ...(Sr X)... would tell us to get dressed up, that our mother was coming up, and we’d all go up and she’d come along laughing and say “what are you smiling at? Your mother is not coming, she doesn’t want you, she doesn’t love you, she has another family”. She’d show us a photograph of our mother with a family she was working for in the town, she’d say “your mother doesn’t want you”.

Seventeen (17) witnesses reported that their mothers’ ethnicity and religion were denigrated by religious staff. Witnesses of mixed race reported being referred to by derogatory names relating to their skin colour and, along with their mothers, being subjected to racial slurs. I used to pal with ...named co-resident.... Sr ...X... used put her into a bath because she was coloured, she used to tell her there was a smell off her. No money would ever, ever, ever compensate her for what she suffered.

One witness reported that derogatory comments were initiated by the Sister in charge and taken up by other staff and girls. Her mother was described as ‘a useless English Protestant’ and when the witness was in trouble it was ascribed to her ‘Protestant blood’. Another witness reported being constantly taunted by the Sister in charge about the fact that her mother had left her and her sibling and returned to England: You lot are being kept by us, cleaning for you, feeding you, caring for you, educating you while your mother ... is in England enjoying herself and does not even bother to write to you.

A small number of witnesses further reported that their parents were humiliated when they came to visit, either by being shown into what was described as ‘the beggars’ parlour’ or being made to wait outside while their child was called. ‘The nuns told me my mother was a prostitute.... They wouldn’t let her in the gate.’

Seven (7) witnesses reported being verbally and otherwise denigrated because they were members of the Travelling community. They described being told that they came from the roadside and other residents were actively encouraged to jeer at them.

As reported elsewhere, a large number of witnesses commented on the fragmentation of their families as a result of the deprivation of contact with their siblings and relatives. This separation and loss of contact led to difficulties reintegrating with their family after they were discharged and was reported by many witnesses to be a cause of distress and anger for them, both at the time and in their subsequent lives.

Fifty five (55) witnesses reported that their parents and relatives were either forbidden or discouraged from visiting them, 28 gave accounts that family members were turned away when they arrived at the School. Witnesses who were marked from physical abuse were often not allowed visitors. Others reported that their parents were sent away if deemed to be intoxicated or otherwise unsuitable to be seen. Deprivation of family visits was reported as a routine punishment for alleged misconduct in a number of Schools. I was in there for all the 40s. There was terrible cruelity ...(cruelty)... terrible cruelity. I was writing a letter to my aunt, to tell her of the beatings. They found the note.... She ...(Sr X)... put me across that bed and gave me a terrible beating . ... I never recovered from that beating. I had to take down my clothes and take off my knickers. Oh, that beating ...distressed.... That hurt me very much. I got over the physical, but I often wondered why did they beat me like that? That was hard for me ...crying.... I had to live with that, it affected me terrible. I was not let go on holiday to my aunt that year ...crying....

Following her mother’s death, one witness reported that she and her siblings were placed in the local Industrial School despite, what she believed, was her father’s wish that they remain at home. He did odd jobs in the School for the Sisters and the witness reported not being allowed to speak to him while he was there. She described watching him through a window as he was working and hoping he would look up to see her.

Eighty three (83) witnesses reported that knowledge about their brothers and sisters was withheld or denied by those in charge of the School. The Committee heard evidence that prior to the 1970s, with few exceptions, no attempt was made to maintain contact between siblings in separate institutions or to keep witnesses informed of their siblings’ whereabouts following admission or transfer to different institutions. Some witnesses reported that they never saw their brothers or sisters again after they had left the Court on the day they were placed in the Industrial School. Others reported that information about brothers and sisters who were placed in the same institution was also withheld. Witnesses reported being denied contact with brothers who were in nearby institutions and in a number of Schools the existence of siblings was not acknowledged. He ...(witness’s brother)... came over every Sunday. She ...(Sr X)... didn’t like that. She used to try and find work for me so that I wouldn’t see him. I remember one Sunday the others asked me to get the ball, I climbed up on the scullery roof. She tied me to the stairs for this and when my brother came she sent him down to embarrass him to see his sister tied up. She then sent him up and made him wait and wait, in the end she let me up to see him when she knew he was gone. I was bitter about that.

Some older siblings reported knowing that they had family in the School but that through the arrangement of facilities, with older children separated from younger ones, they lost contact with their own siblings. ‘They separated the brothers and the sisters, if something came up that they had to tell us then you would meet them, you would be lined up.’ Other witnesses said that the practice of referring to residents by their allocated number contributed to loss of contact with their own brothers and sisters as their family name was not used. Alternately witnesses who were admitted to a School at a very young age frequently had no memory of older siblings who may have been with them and then left the School.

The Committee heard three witness accounts of twins being separated. In one instance twins who had been together throughout their lives were separated by the removal of one twin to another School. The separation was instigated by misbehaviour and the Resident Manager’s belief that one twin would be ‘better off’ without the other. The emotional consequences of this trauma were reported to have been enduring.

Thirty five (35) witnesses reported being either given misleading information or denied any information about their parents. One witness was not aware that she had living parents and learned of their existence when told by a Sister that her Confirmation photo would be sent to them. This Sister was reported by another witness to have refused her mother permission to visit and refused to give the witness parcels from home. The Committee heard 47 accounts of letters and parcels being withheld by those in charge of various Schools. We ...(witness and co-resident)... were supposed to be sisters, we were told we were sisters up ’til 11, and then they told us we weren’t and then they split us up.... It was terrible, terrible sad because you thought you had a sister and then you discovered you hadn’t, you were cut away from her.... I didn’t know that my brother and 2 sisters were taken away from my mother and sent to ...named Schools.... I got all that ...(official records)... back about a month ago.... On the files it says my mother wrote to the convent and asked them could she take me back, and some TD, I don’t know what his name is, said “no” and then he said “yes she can go home to the mother”. Then the nuns said “no it wouldn’t be good, the mother would make her go out to work and take the money off her”. I always thought my mother didn’t want me, she had married ... and wrote to the convent.... It had an awful effect on me, that she didn’t want me, but she had tried to get me home to her.... When I read them papers it threw a different light on it, she did try. It was the nuns that were stopping it. The communication went back to when I was about 12 or something, she wanted me back, I have the files.

In addition to the reported trauma associated with loss of contact with parents, relatives and siblings, a small number of witnesses also reported the distress of being removed from weekend and ‘holiday’ families where they had developed strong attachments. Other witnesses recalled being told they were getting ‘too close’ to the family and their placements were terminated. I had one really, really lovely experience with ...named ‘foster’ family.... They wanted to adopt me ...crying... they were lovely, I loved them so much. I would have been educated and been part of a family ...crying... but they weren’t allowed.... I had to go to another family, most of them were awful.