MEA Communities

CALD Family Violence Resource

eCALD Supplementary Resources

Summary of cultural differences between MEA communities

Family violence is considered a private family matter in Middle Eastern and African communities (Raj & Silverman 2003). Additionally, for newly settled families the absence of extended family and supports increases women’s sense of isolation (Raj & Silverman 2003).

Middle Eastern women in situations of family violence may not receive support from family and elders. Often, the intervention of elders and leaders results in pressure to reconcile even in the case of domestic violence (Sullivan, Senturia et al. 2005).

“In [our home country] women have family to defend them, here they know they have no one to defend them, they beat them, they are at risk here” and “Here there is no one to protect them, so they (men) beat them” (Reese & Pease, 2007).

	African Communities, including Horn of Africa (South Sudan, Somalia, Ethiopia, Eritrea) and Central Africa (Burundi, Rwanda, Democratic Republic of the Congo, Republic of Congo, and Zimbabwe)	Middle Eastern Communities, including these ethnicities: Algerian, Arab, Assyrian, Egyptian, Iranian/Persian, Iraqi, Israeli/Jewish/Hebrew, Jordanian, Kurd, Lebanese, Libyan, Moroccan, Omani, Palestinian, Syrian, Tunisian, Turkish (including Turkish Cypriot), Yemeni.
Attitudes towards partner abuse	Partner abuse is considered a private family matter in African communities. It is also acceptable and even expected by women if they transgress. Family violence interventions in New Zealand (i.e., terminating an abusive marriage, seeking refuge, obtaining a protection order) are based on western ideologies of individualism, which may be dissonant with MEA women’s collective cultural values and expectations. Many women do not recognise their situation as abusive, and are therefore less likely to seek help.	Partner abuse is considered a private family matter in Middle Eastern communities. Family violence interventions in New Zealand (i.e., terminating an abusive marriage, seeking refuge, obtaining a protection order) are based on western ideologies of individualism, which may be dissonant with MEA women’s collective cultural values and expectations. Many women do not recognise their situation as abusive, and are therefore less likely to seek help. For many Muslim women, their relationship with Allah provides them with an important means of coping with ongoing violence. The disapproval of family, friends, and peers is an extremely powerful weapon that abusers can effectively wield against victims.
Perceptions of partner abuse	Even if women do not immediately access such services, the knowledge they gain provides them with a sense of empowerment and will be used to check the abusive behaviours of their husbands.	A women’s desire to keep their marriage intact overrides everything as divorced women, (even when there is known abuse) lose all social status in their community and are often ostracised. Abusive behaviours such as preventing wives from going outside the home and going to the mosque are used by some men as a way to control their wives and isolate them from the community. Islamic regulations do not condone sexual relations between husband and wife without the wife’s consent. Therefore, forcing a woman to have sexual intercourse against her will breaches Islamic codes of conduct.
Relationships and Expectations	If victims call the police or speak out about their abuse, they may face loss of support or direct intimidation from the community. Women are responsible for maintaining harmony within the family by respecting and supporting their husband, obeying his wishes, and not angering him. Because marriage in Islam is a form of religious practice and, to a large degree, defines women’s social status, its dissolution has far-reaching implications not only for family life but also for women’s social and spiritual worlds.	The family is central to society, and the individual is subordinate to both family and society. Because marriage in Islam is a form of religious practice and, to a large degree, defines women’s social status, its dissolution has far-reaching implications not only for family life but also for women’s social and spiritual worlds.
Role of family	Family is the most fundamental social unit. Women tend to accept their fate in a male-dominated patriarchal culture. Talking with family provides comfort, but women understand that their family will do nothing to change an abusive situation.	While in the process and in the aftermath of divorce, Muslim women face significant family and/or community disapproval. Many women fear that disclosure of abuse may result in the removal of their children.
Challenges that prevent migrant women from disclosing partner abuse	Having children. Feeling embarrassed and ashamed to tell outsiders that they are being abused by their husbands. Ignorance of the law and regulations in this country. Inability to speak English. Difficulty in knowing where to go for professional help. The difficulty of finding another source of income, fearing the husband's leaving , finding help to survive in society. A preference to live with the husband's violence rather than going through the process of seeking legal protection, believing that there is no safe place to go if she decides to leave the violent husband. The belief that leaving the husband is against the teachings of the Koran (in the case of Muslim women). Believing that the husband's violence will go away over time.	Fear for personal safety. A preference for support from an Arab-Muslim health professional rather than a professional from another culture. The unavailability of a health professional from the same cultural background is an additional barrier for Muslim women if they decide to seek help. Pressure from her support system not to talk. Fear of legal authorities. Concern about bringing shame to her family. Concern about being ostracised by her community. Fear of immigration authorities and police. Unaware that non-physical abuse constitutes family violence. Believes that abuse is an acceptable part of her culture and her marital life. Fear of having children removed from her care. Ignorance of the law and regulations in this country. Inability to speak English. Difficulty in knowing where to go for professional help. The difficulty of finding another source of income, fearing the husband's leaving, the difficulty of surviving in society. A preference to live with the husband's violence rather than going through the process of seeking legal protection. Believing that there is no safe place to go if the wife decides to leave her violent husband. The belief that leaving the husband is against the teachings of the Koran. Believing that the husband's violence will go away over time.

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