LIVED EXPERIENCE OF WIFE ABUSE FOR INDO-CANADIAN SIKH WOMEN Pindy P. Badyal B. A., University of British Columbia, 1984 M.A., Simon Fraser University, 1992 A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUiRMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY in THE FACULTY OF GRADUATE STUDIES (Individual Interdisciplinary Graduate Studies Program [School of Social Work & Family Studies/ School of Nursing/ Education & Counselling Psychology & Special Education]) We'accepftthis thesis as conforming to the required standard THE UNIVERSITY OF BRITISH COLUMBIA January, 2003 © Pindy P. Badyal, 2003 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 of Tip f^tfcJ I STc fj&Af Jl Q (fy <SjtcLo// The University of British Columbia Vancouver, Canada 7} DE-6 (2/88) Abstract A qualitative research design, based on Colaizzi's (1978) understanding of Husserl's transcendental phenomenology, was used to explore and describe the personal experiences of wife abuse for Indo-Canadian Sikh women. Eight women volunteered to take part in this research study. The women were recruited from a social service agency in the Greater Vancouver Regional District. Data were collected through in-depth personal interviews that were audiotaped and later transcribed. Data analysis was based on the guidelines proposed by Colaizzi (1978). Five themes were identified and developed during the data analysis: (1) An Eroding Sense of Self, components of this theme included self-doubt, self-blame, and sense of worthlessness. (2) Changing Face of Fear, for Indo-Canadian Sikh women, fear alternated from distress about safety to worries about poverty, abandonment, and alienation. (3) Feeling Extremely Ambivalent; concern for the children, lack of finances, an attachment to their husbands, and the hope that they would change contributed to the women's profound ambivalence about whether to salvage or end their abusive marriages. (4) A sense of Overwhelming Entrapment; this theme was comprised of cultural dictates such as izzat (family honour) and the sanctity of marriage. (5) Reclaiming Personal Strength; the women utilized multiple sources including their religious faith, support from friends and family as well as psychotherapy to help them to reclaim personal strength. Having financial assistance, support from their families, and a safe place to go were crucial factors that enabled some of the Indo-Canadian Sikh women to leave their abusive marriages. The women showed incredible strength as they met the challenges imposed by cultural dictates such as izzat and clash of values with the dominant culture regarding marriage and family life. Despite insurmountable challenges and barriers to care, these women continued to persevere in their struggle to free themselves from the abuse in their marriages. The findings of this study point to the need for more cultural sensitivity training for various legal and health care professionals in order to offer effective and culturally sensitive care for this group of women. The implications of the findings for clinical practice are discussed and recommendations for further research are provided. TABLE OF CONTENTS Page Abstract ii Table of Contents iv Dedication vii Acknowledgements , viii Chapter One: Scope & Focus 1 Historical Background of Wife Abuse 1 Definition of terms 7 Acculturation 7 Culture 8 Collectivist Culture 8 Dominant Culture 8 Individualistic Culture 9 Ethnicity 9 Indo-Canadian Sikh Woman 9 Wife Abuse 9 Physical Abuse 9 Psychological Abuse 10 Sexual Abuse 10 Rationale, Purpose, & Significance of the Study 15 Methodological Approach used for the Study 23 Chapter Summary 26 Chapter Two: Review of the Literature 28 Historical Background of the Sikhs . 29 India 29 Sikhism 30 Caste System 33 Practices of Mate Selection for the Sikhs 34 Sikh Marriage Ceremony 35 Residential Patterns 37 Kinship and Kin Relations 38 Family Solidarity and Family Rituals 39 Child Rearing Attitudes and Child Socialization 40 Inheritance and Descent 41 Immigration & Settlement Patterns of the Sikhs in Canada 42 iv Theoretical Perspectives of Wife Abuse 49 Psychological Perspective 49 Sociological Perspective 54 Feminist Perspective 56 Review of the Literature on Wife Abuse 58 Determinants of Leaving an Abusive Relationship 58 Impact of Abuse on Women 63 Culturally Focused Research 67 Summary of the State of Knowledge 77 Chapter Three: Methodology 79 Historical Background of Phenomenological Philosophy 79 Basic Tenets of Phenomenology 85 Rationale for Selecting Phenomenology 87 Research Design 89 Participants 89 Criteria for Inclusion 91 Data Collection 92 Initial Interviews 95 Data Analysis 99 Step 1 101 Step 2 101 Step 3 102 Step 4 103 Step 5 : 104 Step 6 104 Step 7 105 Follow-up Interviews 105 Criteria for Establishing Trustworthiness of the Findings 108 Truth Value 109 Applicability 110 Consistency 112 Neutrality 112 Procedures for Establishing Rigour 113 Rapport Building 113 Journaling 113 Phenomenological Reduction 114 Member Checking 116 Peer Examination 117 Ethical Considerations 119 Chapter Summary 122 Chapter Four: Description of the Results 123 Participants 124 v General Synopsis 124 Individual Profiles 125 Diamond 125 Emerald 126 Garnet 126 Jade 127 Opal 127 Pearl 128 Ruby 128 Sapphire 129 The General Structure of Wife Abuse 130 An Eroding Sense of Self 131 Changing Face of Fear 145 Feeling Extremely Ambivalent 150 A Sense of Overwhelming Entrapment 158 Reclaiming Personal Strength 160 The Fundamental Structure of Wife Abuse 170 Common Story 171 Chapter Summary 176 Chapter Five: Discussion of the Major Findings and Conclusions 177 A Summary of the Purpose and Results of the Study 177 Discussion of the Themes in Relation to the Extant Literature on Wife Abuse 178 An Eroding Sense of Self 178 Changing Face of Fear 182 Feeling Extremely Ambivalent 184 A Sense of Overwhelming Entrapment 185 Reclaiming Personal Strength 187 Implications for Clinical Practice 188 Limitations of the Study 193 Recommendations for Further Research 195 Conclusions 197 References 200 Appendices Appendix A 226 Appendix B 228 Appendix C 229 Appendix D • 231 Appendix E 232 Appendix F 233 Appendix G 240 Appendix H 241 vi Dedication Diamond, Emerald, Garnet, Jade, Opal, Pearl, Ruby, and Sapphire thank you for sharing your stories with such honesty, openness, and courage. This research project would not have been possible without your participation. I am forever in your debt. Here's my prayer for each of you. May the long time sun shine upon you All love surround you And the pure light within you Guide your way on In memory of my beloved grandfather Munsha Singh Badyal Baba jee in seven short years you enriched my life in so many ways. With love and compassion you instilled in me the values of hard work, kindness, honesty, and integrity. My fond memories of you I will treasure forever. You will always be my millionaire. Millionaire I've got my name on the river, I've got my name on the sea, I've got my name on the summer skies, They all belong to me. I've got my name on the violets That grow in their corner fair, And wherever Nature has planted peace, My name is written there. As far as the eye can travel From where I stand in the sun I've got my name on the things I see And I own them, every one! I've got my name on the singing birds That mate when Spring is new; But I won't be selfish with all these things I'll share them, friend, with you. There is no deed on the river, There is no lock on the sea; Not all the power in the world Can take their joy from me! There is no fence round the heavens, No vault holds the sunset's gold; The earth is mine and the heavens are mine Till all the suns grow cold. The stars are my thousand jewels, And LIFE is my bread and wine And all that I see was made for me And all that I love is mine. (Author Anonymous) Acknowledgements I wish to thank my supervisor Dr. James White for his superb supervision, unwavering support, and for taking the risk in serving on my interdisciplinary committee. Your faith in my ability to complete this research project continued to inspire me especially through the tough times. I would also like to thank Dr. Angela Henderson, Dr. Mary Russell and Dr. Ishu Ishiyama for their guidance and gentle words of encouragement as I struggled during the various stages of the study. Your gentle ways of keeping me motivated were extremely helpful in the completion of this study. Your insistence on excellence and tremendous insight continually fueled and informed this research in important ways. I am truly grateful to my parents Gurmit and Charnjit Badyal for loving me as deeply as they have throughout my life. Mommy jee and daddy jee thank you for giving me the freedom to make my own choices and mistakes throughout my academic career. I would also like to thank my brothers Paul, Jake, Kuldip, and Aman for supplying me with unlimited quantities of love throughout this journey. The four of you are the finest gentlemen I know and I am truly honoured to call each of you my brother. I want to thank my sister Pardeep, and my sisters-in-law Nadine, Linda, and Sonia for continually cheering me on from the sidelines even on the days when I seriously doubted whether I would ever get to that finish line.