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Beliefs and attitudes towards male domestic violence in South Kivu

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par Ndabuli Theophile Mugisho
University of KwaZulu Natal - Master 2011
  

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2.4.2.4 Domestic economic violence

Domestic violence can also take the form of economic violence. Parker and Tritter (2006:176) reveal that when the abuser is the only money provider in the home, he has more power over household members. In fact, family economic resources give power to the one who brings them. In most cases, man is the one who brings more financial, social and organizational resources.

In the same vein, Ruhamya (2007) ascertains that abusers apply economic violence by denying the victim physical resources such as clothes, food, necessary medication or shelter. In addition, Wallby and Allen (2006:61) relate that the man may refuse to pay the lease, seize his wife's bank cards and even deny her to use some of the appliances in the house. Such inequality of power creates potential negative consequences for the victim's economic security or being refused financial assistance, which reduces her voice to claim her home rights (Olson and DeFrain, 2000:512).

2.4.2.5 Domestic spiritual violence

With domestic spiritual violence, the abuser impedes some family members from fully practising their religious beliefs or manipulates them for his profit (Holmes, 2003:69).

This thwarts the victims' rights and causes them to be ridiculed by their children and their church fellows (Imbens and Ineke, 1993:124). Evidence by Ongala (1993:88) points that some DRC pastors often compel their wives with their children to adhere to their churches. This does not only apply to close but also remote family members with the aim of growing the number of church adherents.

Furthermore, with spiritual domestic violence the abuser impedes some family members to
practise fully their religious beliefs or manipulates them to his profit (Holmes, 2003:69). The
abuser hinders the victims of spiritual abuse from fully practising their religious or spiritual

faiths, which hinders their rights and ridicules them toward their children and their church fellows (Imbens and Ineke, 1993:124). The abuser may go further and oblige the victim to quit their religious practices and join his. As an illustration, Ongala (1993:88) points that some DRC pastors often compel their wives with their children to adhere to their churches. Besides, this is an apparent make believe trick that lies to the world that the pastor's church is strongly supported. This depicts the African adage that says `stones and sand of a river always follow water'. The abuser does not use violence blindly; he always advances good reasons for it.

2.4.3 Grounds for domestic violence

The reasons for domestic violence depend on and include the broader society and its culture and the abuser's individual behaviours.

2.4.3.1 Cultural imbalance and social customs

Culture and customs govern the way people act and interrelate with others, the way they reason and perceive social events (Fisher et al., 2000:41). Cultural imbalance and social customs spread violence; they cause family members remain under man's domination (Thornhill, 1999:170). These are salient social traditions that encourage family violence and therefore cause its prevalence in society (Mawazo, 2010). In fact, society encourages domestic abuse as some cultures have established traditions that disregard some members of the society. For example, those social customs that consider women as children producers inhibit their freedom as they have no word in their families (Duarte, 2006). In South Kivu, the culture and customs allow the man, and not the woman, to apply force to family members who oppose or disobey the customary laws (Ongala, 1993:47). For that reason, Taslitz (1999:25) and Rude (1999:12) ascertain that in social institutions, man dominates because customs give him power over society members. This gives abusers high power and the victims weak power, by making man the head of the family and not the wife. Wilmot (1980:90) says that cultural disparity and social customs spoil the best of social interactions. These norms rot the reliability of the abuser's self and the honour of the victim as they bring joy to the abuser but take the victim's.

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