Catherine Holtmann

Christian and Muslim immigrant women in the Canadian Maritimes: considering their strengths and vulnerabilities in responding to domestic violence

This article details the strengths and vulnerabilities that Christian and Muslim immigrant women bring to situations of domestic violence in the Canadian Maritimes. An intersectional theoretical framework grounds the analysis of qualitative data collected from 89 Christian and Muslim women from 27 countries of origin who arrived in the region ten years prior to the field work. Their strengths include high levels of education, experiences of overcoming adversity, the ability to act strategically, and the use of social networks, while factors such as increased dependence on husbands, transnational family situations, responsibilities for family unity, and a lack of knowledge about local services are vulnerabilities. The findings show that Orthodox and Catholic Christians, Muslim women with young children, immigrant women employed full-time immediately upon arrival, and wives whose immigration is sponsored by their husbands lack access to important social support networks.

Immigrant Women and Religious Social Networks

Canada has one of the highest rates of immigration per capita in the world. This has led to a highly diverse population, particularly in large urban centres like Montreal, Toronto, and Vancouver. However other parts of the country, or what are referred to as non-traditional receiving societies, are working to attract more immigrants. Statistics Canada data reveal that the Maritimes is a region with low levels of ethnic and religious diversity, but that is beginning to change. Increasing levels of ethno-religious diversity in the population can be a challenge in terms of social cohesion. This chapter explores the role of immigrant women’s social networks as they settle into Maritime society. Based on qualitative data, the analysis compares the roles that Christian and Muslim immigrant women’s religious social networks play in the development of social capital. Social capital can contribute to immigrant women’s self-confidence, well-being, and ability to fulfill their dreams for a better life. Ethno-religious social networks can also assist immigrant women as they individually and collectively negotiate their religious identities and practices, deciding which aspects to emphasize, reshape, and let go of in the Canadian context.

Domestic/intimate partner violence in the lives of immigrant women: a New Brunswick response

ObjectivesThis article highlights barriers in accessing public services for domestic and intimate partner violence (D/IPV) from the perspectives of immigrant women and service providers in the province of New Brunswick. Addressing these barriers can assist in building capacity among immigrant women to talk about D/IPV; increase awareness and facilitate the use of public services by immigrant women experiencing D/IPV; and improve collaboration among D/IPV service providers in different sectors.MethodsThe study is based on social determinants of health and intersectional theoretical frameworks. Semi-structured interviews and focus group discussions were conducted with immigrant women and public service providers, representing the province’s linguistic and geographic (rural/urban) diversity. Qualitative data were coded thematically. Common and disparate themes between immigrant women and service providers were identified.ResultsCommon themes include lack of understanding, the complexity of the intersection of D/IPV and Canada’s immigration framework, and issues of trust. Disparate themes include differences in cultural values, the lack of collaboration between different types of service provision, and financial issues. Recommendations are made to mitigate structural barriers and increase collaboration.ConclusionAcknowledgement and better understanding of the cultural differences between service providers and immigrant survivors of D/IPV would go a long way to improve trust and break down barriers in communication. Revision of the Newxa0Brunswick Woman Abuse Protocols will highlight the perspectives of immigrant women. Long-term and increased funding for D/IPV and settlement public services will ensure that women-centered programming and professional translation services are available and improved collaboration takes place.RésuméObjectifsPrésenter les obstacles à l’accès aux services publics en lien avec la violence domestique et la violence envers la partenaire intime (VD/VPI) du point de vue des immigrantes et de celui des dispensateurs/trices de services dans la province du Nouveau-Brunswick. L’abolition de ces obstacles pourrait renforcer les capacités des immigrantes à parler de la VD/VPI, leur faire connaître les services publics en lien avec la VD/VPI et en faciliter l’utilisation, et améliorer la collaboration entre les dispensateurs/trices de services de VD/VPI de différents secteurs.MéthodeL’étude est fondée sur les cadres théoriques des déterminants sociaux de la santé et de l’intersectionnalité. Des entretiens semi-dirigés et des groupes de discussion ont été menés avec des immigrantes et des dispensateurs/trices de services publics représentatifs de la diversité linguistique et géographique (rurale/urbaine) de la province. Les données qualitatives ont été codées par thème. Les thèmes communs et divergents entre les immigrantes et les dispensateurs/trices ont été recensés.RésultatsLes thèmes communs sont le manque de compréhension, la complexité de l’intersection entre la VD/VPI et le cadre d’immigration du Canada, et les problèmes de confiance. Les thèmes divergents sont les valeurs culturelles différentes, le manque de collaboration entre les différents modes de prestation de services et les questions financières. Nous formulons des recommandations pour atténuer les obstacles structurels et accroître la collaboration.ConclusionUne reconnaissance et une meilleure compréhension des différences culturelles entre les dispensateurs/trices et les immigrantes ayant survécu à la VD/VPI contribueraient beaucoup à améliorer le lien de confiance et à abolir les obstacles sur le plan des communications. La révision des Protocoles relatifs à la violence faite aux femmes du Nouveau-Brunswick mettrait en lumière les perspectives des immigrantes. Le financement accru et à long terme des services publics d’établissement des immigrants et de lutte contre la VD/VPI assurerait la disponibilité de programmes axés sur les femmes et de services professionnels d’interprétation, ainsi que la mise en place d’une meilleure collaboration.

Picturing Religious Diversity: Active Learning Pedagogy and Visual Method

Between the two of us, we have many years of teaching undergraduate students in a wide range of courses in the fields of sociology of religion and religious studies. Our experience has led us to use an “active learning pedagogy” in teaching undergraduate students that incorporates multimedia online resources. In this article we explain the reasoning behind our pedagogical practices as well as the resources that we have developed for the Religion and Diversity Project—a project dedicated to addressing some of the challenges and opportunities presented by the growing religious diversity in Canadian society and beyond.

Workers in the Vineyard: Catholic Women and Social Action

This chapter looks at social activism among Roman Catholic women as a form of spirituality. Whereas there have always been some Catholic religious orders that have stressed activism within their rules of life, historically lay spiritualities have been preeminently devotional, at least until the rise of the Catholic Worker movement. The women in Holtmann’s sample, however, are primarily post-Vatican II Catholics, who are used to greater democratization within the life of the church – including spirituality. For some of these women, social action, particularly in terms of social change, has led to contradictions between their spirituality and Catholic social teachings. Some of the women in Holtmann’s sample show that spirituality does not always turn inward, hence that it is wrong to assume that everyone who speaks of him- or herself as “spiritual, not religious” is necessarily avoiding engagement with the larger world in spiritual terms. At least some of the women Holtmann has interviewed consider engagement with the world as a direct result of their spirituality.