3.1.2.3 Religious Beliefs

The cases generally viewed religious belief as a resource in decreasing family violence, mainly through the development of moral ideals. One peacebuilder indicated that prayer helped with personal emotional regulation while dealing with a recurrent conflict. Another remarked that awareness of how conflict impacted his Christian religious commitments encouraged him to find solutions to those conflicts.

“[Conflict] destroys my self, especially my commitment to read the Bible, pray and work.”

Religion also may provide alternatives for gender stereotypes, as in this story of a strong but gentle father.

“[My father was] gentle. He was also an Achar [lay religious leader, n1], and familiar with the Buddha's discipline. ... [When my mother used abusive words,] my father stayed calm without saying anything or walked away.”

The Rapid Assessment Survey also indicated that religious beliefs are foundational to the respondents' perceptions about healthy family life, but also that religious organizations may be key to providing community based help structures for families. Specifically, the survey showed that -

1) Related religious organizations are demonstrating an openness to integrate family-related content into their community programs.
2) Related religious organizations support further training of staff, including specializations for those working in family conflict settings.

Focus groups discussions, however, noted that religious beliefs can also support violent actions and/or passive responses to destructive behavior. One example shared was that both Christian and Buddhist teachers often teach that physical violence against children is both acceptable and appropriate. Additionally, one group pointed out that Christian teachings on “trials sent to test our faith” and Buddhist teachings on kamma could both be used to suggest a person patiently endure an abusive relationship, rather than working to change it in some way.

The potential of religious beliefs and institutions to influence families in positive or negative ways makes understanding current programming even more important. In the Rapid Assessment Survey, most respondents were working in a (Christian) church setting. 81% of the respondents indicated their church/organization provided some type of premarital counseling (39% indicated they had some level of training, mostly through public workshops/seminars and private study). 89% of the respondents indicated their church/organization used the Christian bible as a primary source for course materials (additionally, 58% used personal experiences and 36% a curriculum). Content focused on “purpose of marriage” (72%) and the “accountability of husband and wife” (75%).

***Notes

1) For a description of traditional responsibilities of the achar, please see Ian Harris, Cambodian Buddhism: History and Practice (Chiang Mai, Thailand: Silkworm Books, 2005), 77-78.