Differences in Sibling Violence and Adverse Childhood Experiences By Religious Affiliation in a Sample of Female and Male South Asians

Introduction

To date, no research has simultaneously examined physical and emotional sibling violence (PESV), adverse childhood experiences (ACEs), and religious affiliation in samples of South Asian immigrants. An understanding of the intersection of these areas is important for conceptualizing if and where religious and other intervention efforts need to be targeted regarding childhood experiences of violence and adverse events for this community. The research presented below begins the examination of instances of PESV and ACEs in a sample of South Asian immigrants and how these factors area associated with religious affiliation.

Methods

To address this gap in the research, a subset of participants (n=674) who had at least one sibling in childhood were pulled from a larger sample (N=974) of South Asian immigrants. These respondents were obtained from a survey distributed on multiple sub-Reddit pages targeting South Asian immigrants. Along with demographic items, participants were asked to respond to questions focusing on experiences with PESV, ACEs, and religious affiliation. Along with frequencies of the demographics, correlations were run for PESV and ACEs, as well as a series of independent t-tests and ANOVAs to examine differences in PESV and ACEs based on religious affiliation.

Results

Participants had a mean age of 28.38 years, 55.6% were male, 38.9% were 1st generation immigrants, and 79.1% identified as heterosexual. Correlations between PESV and all types of ACEs (abuse, neglect, household challenges, total) were significant at p<.001. T-tests indicated differences between those with and without a religious affiliation on ACEs-neglect (p=.02), ACEs-household challenges (p=.01), and for PESV (p=.01) with those having a religious affiliation reporting more neglect in childhood (M=.78 v. M=.62), more household challenges in childhood (M=1.46 v. M=1.10), and more PESV in childhood (M=2.17 v. M=1.98) than those without a religious affiliation. ANOVA and post hoc analysis revealed differences between the various types of religious affiliation (Hinduism, Christianity, Sikhism, Buddhism, Islam, and No Affiliation) on ACEs-total (F(5,644)=2.70, p=.02), ACEs-abuse (F(5,644)=4.38, p<.001), ACEs-household challenges (F(5,643)=2.50, p=.03), and PESV (F(5,641)=3.05, p=.01), but not for ACEs-neglect (F(5,643)=1.97, p=.08). Those who were Hindu or Buddhist reported the highest mean scores for ACEs-total and PESV, Hindu and No Affiliation reported the highest ACEs-abuse, and Sikh and Buddhist reported the highest ACEs-household challenges.

Discussion

Results indicate a relationship between ACEs, PESV and religious affiliation that has not previously been examined in a sample of male and female Asian American immigrants in the U.S. More nuanced examination of these associations is warranted given the difference between religious and no religious affiliation as well as the differences between types of religious affiliation on ACEs and PESV. Practitioners working with SA immigrant populations should consider including ACEs and PESV in their assessments to ensure all potential forms of violence that one may experience are accounted for. Finally, psychoeducation of PESV and ACEs among South Asian immigrants and their associated religious institutions is also warranted to inform individuals and spiritual leaders of the potential ramifications of PESV and ACEs for children, adults, and families.