Cultural Sensitivity
For those charged with providing services to members of polygamous communities victimized by domestic violence, child abuse or other crimes, it is critical to develop sensitivity to this unique culture. The same respect for cultural diversity we demonstrate when working with people whose race, religion, ethnicity, sexual preference or nationality are different from our own must be extended to those practicing plural marriage. Most people who follow “The Principle” of plural marriage do so out of deep religious conviction and family tradition. For many it is a highly satisfying and secure way of life. Whether by birth or marriage, however, a few live in families plagued by the same kinds of abuses found throughout the rest of society.
In addition to the obvious differences from the majority culture in family size and structure, members of the various polygamous communities may use terms or phrases unfamiliar to “outsiders”. Other differences may (or may not) include style of dress, length and type of education (home school private school or public school) and health care practices. Basic cultural sensitivity requires that service providers understand each client’s values and beliefs in each of these areas before attempting to develop a treatment or service plan.
Because of the secrecy in which most polygamous families have lived for over 100 years, those outside the culture have often substituted speculation and sensationalism for real knowledge and understanding. For example:
MYTHS and STEREOTYPES
Myth: Polygamists form a tightly-knit, homogeneous community.
Fact: There is significant variability among and within groups which practice plural marriage. Utah is home to three major polygamous groups: (1) the Fundamentalist Church of Latter-Day Saints (FLDS), headquartered in southern Utah and northern Arizona; (2) the United Apostolic Brotherhood (the Allred group) whose members live throughout Salt Lake and Utah counties, as well as in St. George, Cedar City, and several out-of-state areas; and (3) the Davis County Co-op (the Kingstons), concentrated primarily in the Salt Lake area and northern Utah. In addition, there are some smaller groups as well as an unknown number of plural families not affiliated with any organized groups. They refer to themselves collectively as “Independent Fundamentalist Mormons.”
Myth: Women are submissive to their husbands, with little control over their life choices or circumstances.
Fact: While this clearly describes some women, particularly those who may be younger, less educated or with access to few resources, many women are highly independent and well educated. They are often responsible for most, if not all, of the financial support of themselves and their children, as well as day-to-day care of their usually large families.
Myth: Men have a “really good deal” — caring for, and ruling over, a virtual harm.
Fact: Men bear extraordinary responsibility not only to their large families but also to their respective churches. There is little, if any, private time for many.
Myth: Girls are typically encouraged (or forced) to marry in their early to mid teens to a man who has been selected for them, often without their knowledge or consent.
Fact: The age range within which women typically marry varies widely among groups in Utah, as does the process by which their husbands are chosen. In some traditions young women “date” men to whom they are attracted much as they would in the monogamous culture. They may initiate the relationship by indicating to the man that they would like to join his family. In other groups, a marriage may be arranged by the young woman’s father and/or church leader, but is finalized only with her consent. Clearly, however, if the girl is underage, her “consent” is legally invalid and highly vulnerable to parental coercion.
Myth: Domestic violence and physical and sexual abuse of children is common within polygamous groups.
Fact: There is currently no known evidence that there are more perpetrators of abuse (as a percentage of the population) in polygamous societies than in the larger community. Each perpetrator, however, often has access to many potential victims. Further, there are indications that because of their history of arrest and prosecution for practicing polygamy, many of those in plural families are less likely to report suspected cases of spouse or child abuse to law enforcement or DCFS than the general population. As in all cases, the abuse is more likely to continue when there is little risk of exposure.
(Created by Jayne Wolfe, Ph.D.)
