Ames, Hancock, & Behnke | Latino Church Leaders and Domestic Violence: Attitudes and Knowledge
DOMESTIC VIOLENCE
Full-text PDF available at http://www.familiesinsociety.org/ShowAbstract.asp?docid=4093
Latino Church Leaders and Domestic Violence: Attitudes and Knowledge Natalie Ames, Tina U. Hancock, & Andrew O. Behnke This article describes two focus groups that explored Latino church leaders’ attitudes and knowledge about domestic violence. Participants were well aware of the intergenerational nature of domestic violence and suggested both religious and secular interventions. They were opposed to separation or divorce and did not view abusers as being responsible for their violent behavior. Some participants disclosed significant personal experience with domestic violence. Results suggest that efforts to engage Latino church leaders in domestic violence prevention/intervention should acknowledge the religious and cultural importance of keeping families together, build on the positive aspects of traditional male/female roles in Latino cultures, and incorporate opportunities for sharing and healing from personal experiences.
Implications for Practice •
Practitioners could increase culturally appropriate domestic violence resources by providing Latino church leaders with the education and support that would enable them to offer domestic violence prevention and intervention activities in their communities.
L
atinos comprise the largest, fastest-growing minority group in the United States (U.S. Census Bureau, 2008). Latino populations in some southern states, including North Carolina, Tennessee, and Georgia, have more than doubled over the past decade and much of this growth has occurred in and around small towns (Vidal de Haymes & Kilty, 2007). There is some evidence that domestic abuse rates for Latinas are higher than for the general population (Aguilar-Hass, Dutton, & Orloff, 2000; Ellison, Trinitapoli, Anderson, & Johnson, 2007; Hazen & Soriano, 2007). They may be particularly high in the rural south (Murdaugh, Hunt, Sowell, & Santana, 2004; North Carolina Women’s Health Report Card, 2005). The diversity of the Latino population, language barriers, immigration issues, and underreporting make it difficult to estimate accurately domestic violence prevalence among Latinos (Acevedo, 2000; Burke, Oomen-Early, & Rager, 2009). This exploratory study was designed to examine the potential for church leaders to be a resource for improving Latino families’ access to domestic violence information and services. There are many reasons that Latino families do not seek assistance when they experience domestic violence. Inability to speak English can be a barrier (Kasturirangan & Williams, 2003). Even those who speak English may not be aware of domestic violence services and agencies in their communities (Acevedo, 2000; Adames & Campbell, 2005). In some areas of the country where the presence of significant numbers of Latinos is a relatively recent phenomenon, there may be few culturally competent, accessible domestic violence resources (Hancock & Ames, 2008). The problem is compounded in rural areas by lack of transportation and social isolation (Strickland, Welshimer, & Sarvela, 1998). Fear of deportation or loss of their children can be a factor in deterring Latinas from reaching out for help (Burke et al., 2009). However, cultural values also play a role in discouraging Families in Society: The Journal of Contemporary Social Services | www.FamiliesinSociety.org DOI: 10.1606/1044-3894.4093 | ©2011 Alliance for Children and Families
Latinas from seeking formal help with domestic violence (Acevedo, 2000; Brabeck & Guzman, 2008; Murdaugh et al., 2004).
Latino Cultural Values and Domestic Violence Despite a number of ethnic, cultural, and economic differences, Latinos share many similar cultural values and behavioral norms (Fong & Furuto, 2001; Kasturirangan & Williams, 2003). Cultural values surrounding privacy and the sanctity of family may prevent Latinas from revealing domestic violence (Adames & Campbell, 2005; Edelson, Hokoda, & Ramos-Lira, 2007). When families come to the United States, they leave behind the support of extended family. In a culture that values family above all, this loss deprives immigrant families of an informal support system to assist them when they experience stressors such as domestic violence (Adames & Campbell, 2005; Hancock & Ames, 2008; Kasturirangan & Williams, 2003). Beliefs about appropriate male and female behavior may contribute to domestic violence and discourage families from revealing abuse. The male ideal of machismo is defined as being dominant, virile, and independent, whereas the female ideal of marianismo emphasizes being submissive, chaste, and dependent and making sacrifices for one’s family (Edelson et al., 2007; Perilla, Bakeman, & Norris, 1994; Raffaelli & Ontai, 2004). Adherence to these gender role expectations, as well as traditional views of marriage, may decrease the likelihood that Latinos will report domestic violence (Harris, Firestone, & Vega, 2005). The purpose of this project was to investigate the attitudes of Latino church leaders (i.e., pastors and lay ministers) toward and knowledge about domestic violence. The focus groups described in this article were the first step in developing a culturally sensitive program to engage Latino church leaders in domestic violence prevention and intervention.
The Clergy and Domestic Violence The concept of church-based domestic violence programs is not new (see Dixon, 1995; Jones, Fowler, Farmer, Anderson, & Richmond, 2005; Nason-Clark, Murphy, Fisher-Townsend, & Ruff, 2003). Shannon-Lewy and Dull (2005) suggest that “clergy need to know that they represent a vital resource for victims of domestic violence and act accordingly” (p. 657). Research indicates that many clergy of all Volume 92, Issue 2 Pages: 161–167 URL: http://www.familiesinsociety.org/ShowAbstract.asp?docid=4093
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prepare Latino church leaders to undertake such activities. This program includes: • facts about the physical, verbal, emotional, and psychological aspects of domestic violence; • information on finding and referring to community resources that offer services for batterers and victims as well as food, clothing, shelter, financial assistance, and health care; • instruction on how to safely talk with victims and perpetrators; and • materials to be used for educating families, congregations, and communities about domestic violence. Using a train-the-trainers model, we recruited and trained bilingual social workers, cooperative extension agents, health professionals, promatoras (lay health workers), and domestic violence professionals to educate Latino church leaders in their local communities. Training workshop participants received information on Latino cultural values, domestic violence, how to locate local pastors, and instruction on presenting a training model and Spanish-language materials designed for church leaders. Because church leaders vary in their willingness and ability to undertake domestic violence prevention and intervention activities, the church leaders’ program provides a “menu” of activities. These range from the familiar (e.g., biblical references and outlines for sermons to educate church members about domestic violence) to the practical (e.g., a resource guide with information on local human service agencies and programs) to the innovative (e.g., suggestions for organizing church-based social activities for men that incorporate short talks on how to be good husbands and fathers). Although this study focused on Protestant church leaders, we believe that the materials we created for our pilot program could be of interest to Catholic clergy as well. The results and materials from this program will be forthcoming as we continue to seek ways to reduce the toll of domestic violence among Latino families. While we are aware it is not an easy task, we firmly believe that working through church leaders may be one avenue for reducing the cycle of domestic violence in an underserved population that often has no viable sources of help outside its own community.
References
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7. What do you do in your role as a minister when you know a family in your congregation is having problems with domestic violence? 8. What have you found helpful to decrease the problem of domestic violence in your congregation? 9. How do you think violence in the family affects husbands, wives, and children?
Appendix. Focus Group Questions 1. What do you think causes violence between partners or married couples? 2. Who do you think is responsible when there is violence between husbands and wives? 3. When there is violence between husbands and wives, who do you think should be responsible for stopping it? 4. What do you think would be the best way to stop violence between partners or married couples? 5. What do you think is the role of the church in addressing domestic violence in the Latino Community? 6. What kind of help would you need to be able to assist families dealing with domestic violence?
Natalie Ames, EdD, associate professor, and Tina U. Hancock, DSW, professor, Department of Social Work; and Andrew O. Behnke, PhD, assistant professor, Department of Family and Consumer Sciences, North Carolina State University. Correspondence:
[email protected]; Department of Social Work, North Carolina State University, Campus Box 7639, Raleigh, NC 27695-7639. Authors’ note. This project was supported by a grant from the Office of Extension, Engagement, and Economic Development at North Carolina State University. The authors wish to thank Juan Ortiz, MSW, Andrea Kazemzadeh, MSW, and Malissa Streett de Flores, BSW, for their invaluable assistance with focus group facilitation, tape transcription, and translation. Manuscript submitted: April 20, 2009 Revised: November 13, 2009 Accepted: December 2, 2009
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