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Indo-Canadian Girls' Sport and Physical Activity Experiences in Private and Public Schools

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Indo-Canadian Girls' Sport and Physical Activity Experiences in Private and Public Schools CENTERING THE VOICES FROM THE MARGINS: Indo-Canadian Girls' Sport and Physical Activity Experiences in Private and Public Schools by INDY BATTH BPE, University of British Columbia, 1987 A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS in THE FACULTY OF GRADUATE STUDIES Department of Human Kinetics We accept this thesis as conforming to the required standard THE UNIVERSITY OF BRITISH COLUMBIA April 1998 © Indy Batth, 1998 In presenting this thesis in partial fulfilment of the requirements for an advanced degree at the University of British Columbia, I agree that the Library shall make it freely available for reference and study. I further agree that permission for extensive copying of this thesis for scholarly purposes may be granted by the head of my department or by his or her representatives. It is understood that copying or publication of this thesis for financial gain shall not be allowed without my written permission. Department The University of British Columbia Vancouver, Canada DE-6 (2/88) ABSTRACT As 'visible minorities', physically active Indo-Canadian girls are misrepresented, marginalized and rendered 'invisible' by the dominant society. There is no Canadian literature to address such misrepresentations or to challenge the stereotypes that continue to label Indo-Canadian girls as passive, frail, tradition bound, submissive and victimized (Razack, 1995; Jiwani, 1992a,b, 1996). Such popular stereotypes are reified within the sport and education system (Lovell 1991; Hargreaves 1994; Razack 1995), falsely distorting Indo-Canadian girls' interests in sport. The purpose of this study was to explore and understand how Indo-Canadian girls interpret their experiences of physical education in separate and public school systems. Research questions included: What are their sport and physical activity experiences in grade 10 and 11? What are their perceptions of gender and race in their varied experiences? Do the various school settings make a difference? What was lacking in the Canadian literature was an adequate analysis of gender, race and sport that includes Indo-Canadian girls and women. Although some British researchers have made significant contributions, others tended to adopt a cultural deficit approach (Hoover, 1990; Stanley, 1995) which 'blames' Indian culture and the family for girls' participation rates without addressing the impact of institutionalized racism and sexism (Raval, 1989). The issue of co-ed versus segregated physical education classes is an ongoing debate which rarely discusses the fact that girls are not a homogeneous group or that the 'traditional' Eurocentric, male defined norms, standards and conditions of sport settings continue to be perpetuated. Issues of voice, silence and representation were also central to this study The research methodology employed hermeneutic interpretation and five ethnographic techniques which included observations, focus group interviews, one-on-one semi-focused interviews, document analysis and field notes. This study included three schools in the Lower Mainland, a private Sikh Punjabi school and two public schools. Following observations and focus groups with grade 10 girls at the private school, 4 girls were subsequently selected for further in-depth interviews and observatons in grade 11 at the public schools. Ill This study illuminated the importance of voice, silence, representation, gender, race and physical activity. What was most surprising in this study was that the girls' voices concentrated * significantly on the male referent point, the white referent point, and the impact of male domination in their experiences of sport, even though the majority of their experiences were in segregated PE classes rather than co-ed classes. The major contributions of this study include: the importance of understanding the nuances and interpretations of silence; the problems of sport settings which continue to be biased and exclusionary; the importance of debunking the cultural deficit model and generalizing stereotypes about Indo-Canadian girls, families and cultures, and; how gender and race are integrated and interlocking so that they cannot be analyzed as separate variables. This study recommends that the experiences of Indo-Canadian girls be contextualized within the dynamic and coexisting influences of peers, families and culture, teachers and curriculum, and systems and structures. It also recommends that we pay more attention to how we know rather than primarily to what we know (Razack, 1993). iv TABLE OF CONTENTS Abstract ii Table of Contents iii 'Silence' vii 'Identity in Motion: Racism & Assimilation' viii Acknowledgements ix CHAPTER 1: Introduction 1 Context 1 Purpose 9 Research Questions 10 Definition of Terms 10 CHAPTER 2: Literature Review 14 Feminist Perspectives 14 Gender Equity Advocates for Sport 14 White Middle Class Bias & Its Neglect of Race .17 South Asian Feminists Respond 21 Organizational / School Culture 23 Curriculum 24 The Physical Education Setting 27 Co-ed or Separate Physical Education Setting? 27 Co-ed Classes 29 Separate Classes & Programs for Girls and Women 30 Indian Women & Sport 34 Damaging Stereotypes 34 Pathologizing & Blaming the Culture 35 Voice, Representation & Identity 39 Conclusion 41 CHAPTER 3: Methodology 43 Ethnography 43 Hermeneutics 44 Autobiography: The Researcher's Role 45 Selection of Sites and Participants 46 Site Selection 47 Access to Bimini School 47 Selection of Participants from Bimini School 48 Access to Preston & Timmer Schools 51 Data Collection Methods 51 Observations 52 Phase One - Spring 1996 52 Phase Two-Fall 1996 53 Focus Group Interviews 54 One-on-One, Semi-Focused Interviews 55 Document Analysis 55 Fieldnotes 56 Data Analysis 56 Reciprocity 57 Time Line 58 Ethical Considerations 58 CHAPTER 4: Results and Analysis 60 A. Contextualizing the Research Sites 60 B. Voices, Silences and Experiences of Participants - The Tapestry 66 i. Intersecting Threads - Gender & Race Dynamics and the Framing of Experiences in Relation to Others 72 • The Male Referent Point 73 • Impact of Male Domination & Preference for'Girls Only'PE 76 • The White Referent Point 81 ii. Systemic Threads - Gender, Race & The Education System 86 • Bimini School 86 • Transition & Identity: The Experience of Transferring Schools 89 Sukhi at Blue Mountain School 89 Tina at Preston School 90 Amy & Jasmin at Timrner School 92 • Timmer School - Stereotyping by Teachers & Students: Jasmin's Narrative 94 • Co-ed PE at Timmer School: Amy & Jasmin's Narratives 95 • PE Teachers - Treating Girls & Boys Differently 99 • The Gr. 10 Female Teacher - Sukfii's Perspective 100 • The Gr. 10 Female Teacher - Other Students Perspectives 102 • TheGr. 11 Male PE Teacher - Treating Everyone the Same 103 • Co-ed versus 'Girls Only' PE 106 • Preference for 'Girls Only' PE Classes 109 iii. Personal Threads - The Indo-Canadian Community & the Diversity Within 111 • Debunking the Myth of the Oppressive Parent 112 • The Indo-Canadian Community Has Changed 115 CHAPTER 5: Discussion 117 Interpretation: Making Meaning of the Tapestry 117 Interpretation of Voice & Silence 120 Silence 123 Silence of Race: Survival & Resistance Strategies - Hidden Threads 126 Voice & Gender: Male Hegemony - Loud & Clear Threads 128 The Indo-Canadian Family & The Diversity Within: Challenging Cultural Stereotypes 133 Conclusions 134 Recommendations for Further Research 138 Recommendations for the Practitioner 140 REFERENCES 141 APPENDICES Appendix A - Consent Forms 157 Appendix B - Focus Group & Interview Questions - Phase I 163 Appendix C- Interview Questions - Phase 2 165 Appendix D - Documents Reviewed 166 Appendix E - UBC Ethics Approval 167 Appendix F - Profile of Research Participants 168 SILENCE Too many women in too many countries speak the same language of silence, My grandmother was always silent - always aggrieved - only her husband had the cosmic right (or so it was said) to speak and to be heard. They say it is different now (After all, I am always vocal and my grandmother thinks I talk too much). But sometimes, I wonder. When a woman gives her love, as most women do, generously - it is accepted. When a woman shares her thoughts, as some women do, graciously - it is allowed. When a woman fights for power, as all women would like to, quietly or loudly it is questioned. And yet, there must be freedom - if we are to speak. And yes, there must be power - if we are to be heard. And when we have both (freedom and power) let us not be misunderstood. We seek only to give words to those who cannot speak (too many women in too many countries). I seek only to forget the sorrows of my grandmother's silence. Anasuya Sengupta Lady Shri Ram College, New Delhi (quoted in Taylor, Gilligan & Sullivan, 1995, p. vin IDENTITY nv MOTION: RACISM the white western world & ASSIMILATION is also patriarchal and sexist; And, it is racist. I once had an accent my body, and then I assimilated. you look, but you don't see or understand or inquire; My point of entry do you care? towards assimilation, began with giving up my accent; Based on the color of my body, my British accent, that is. you think, without inquiring, that I once had an accent Fitting in; disassociating. - an India/n accent, you think. I was made to feel shame, yes, I gave up an accent; shame about my dress, food, I could not have given up an India/n values and beliefs; accent; I became racist about/towards I never had an India/n accent; my own cultural heritage. I cannot give up what I never had. I tried to run away from myself; I gave up a British accent; I disassociated from my true self, Ironic that I would give up a British my true identity. accent; aren't the British the perpetrators I altered my dress, food, lifestyle, of the 'white referent point'? values, beliefs, attitudes - my culture; I fooled myself, no one else Wouldn't my British accent; into believing that I was 'white.' have been a 'valued' colonized commodity? the racist '70's - if only I had known! made me feel unworthy. running away the 'white referent point'; from my India/nness; I felt I was nothing without it.
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