Introduction
In the lives of hundreds of thousands of women and girls all over the world, violence is still an everyday reality. The scandal is aggravated by the fact that, more often than not, victims are accused of bringing the violence upon themselves – for dressing in a provocative way, or for being disobedient wives or for any number of reasons, all of which aim at pushing the responsibility from the perpetrator to the victim. The magnitude of the on-going violence against women, in homes, in public spaces, and in wars and conflicts, is well-known and carefully documented. Scientific studies and testimonies from abused women have been presented over the years at conferences, in reports, in the media, and in courts of law. No one can say: we did not know.
Despite all the national legislation, laws and policies as well as international conventions and standards much still have to be put up towards the elimination of this age-long problem, especially as there is still cultural or even religious acceptance of violence against women. It is thus imperative that all sectors of the society are challenged to take part in integrated efforts towards the elimination of all forms of violence against women and girls.
What is GBV?
According to the United Nations Population Fund (UNFPA) Gender Theme Group, Gender-based violence (GBV) is violence involving men and women, in which the female is usually the victim; and which is derived from unequal power relationships between men and women. Violence is directed specifically against a woman because she is a woman, or affects women disproportionately. It includes, but is not limited to, physical, sexual, and psychological harm…It includes that violence which is perpetuated or condoned by the state.
The different forms of GBV are:
Intimate partner violence (physical, sexual, psychological, and economic)
Sexual coercion
Childhood sexual abuse
Rape, including that occurring in conflict settings
Trafficking
Harmful traditional practices, such as female genital mutilation (FGM), dowry murder, honour killing, and early marriage
Religion and GBV
There are different religions – Christianity, Islam, Judaism, Buddhism, Hindu, Traditionalist Religion etc. Within these, there exist several denominations, movements or traditions, with their own distinct institutions, cultures and teachings resulting in diversity of beliefs, teachings and traditions. Through their teachings and doctrine, religious communities and institutions convey values and belief systems to their members. Members often have direct support or counselling relationships with religious leaders.
Religion thus plays a role in almost all cultures and communities around the world. The religious dimension to life is a reality for millions. Religious narratives and religious references are essential for many in their understanding of themselves and of their role in family and society. Most religious communities have doctrinal teachings, outlining the interpretation of faith and defining principles for ethical behaviour. It goes without saying that there are many, and at times conflicting, religious interpretations of how to live responsibly. In other words, religion also can be used to excuse or condone any form of GBV.
Although religions are potentially powerful agents of change and may serve as bridges in communities for GBV responses and prevention initiatives, they do not always respond supportively to GBV, especially survivors of sexual violence. Accounts of religious leaders blaming women for their rape, or of “sweeping it under the rug” are not uncommon, while reports of child sexual abuse and violence perpetrated by religious leaders are increasingly making their way into the public domain.
There are beliefs and practices, as well as cultures in the different religions, that vary greatly in their impact on women who are victims of violence. To illustrate the challenges that religion presents for victims of GBV, especially sexual and domestic violence, we would have a look at the Christian and Islamic texts and teachings.
Christian texts that condone violence against women
A critical look at the Christian texts, teachings/scriptures shows examples of violence against and the silencing of women. The Bible contains varying stories of violence against women: e.g. Dinah (Genesis 34), Tamar (2 Samuel 13), the Levite’s concubine (Judges 19), Jephthah’s daughter (Judges 2), Vashti (Esther 1), Suzannah (Daniel 13), and probably the persistent widow in Luke’s Gospel (Luke 18).
In the same vein, some Christian texts and scriptures also condone male violence against women and the domination of women. For example, the right of chastisement was the enforcer of women’s subordination in marriage.
Examples of scriptural passages applied to condone violence against women
Ephesians 5:22-24 is a popular Christian scripture that is used to condone violence.
“Wives be subject to your husbands as you are to the Lord. For the husband is the head of the wife, just as Christ is the head of the church, the body of which he is the Saviour. Just as the church is subject to Christ, so also wives ought to be, in everything, to their husbands.”
Another scriptural passage that is used to condone violence is: “I hate divorce, says the Lord God of Israel” (Malachi 2:16).
The above, to the women, may mean that they should stay in abusive relationships, try to be better wives, and “forgive and forget”. While for men they denote that women are subject to men in all things, as such, their efforts to control their wives or girlfriends are justified. They also mean that men have been permitted to “discipline” their wives and their children, all for the “good of the family”.
• Dr. (Mrs.) Duru is Executive Director, Gender Care Initiative (GCI).
