2011
DOI: 10.1007/s10896-010-9350-4
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Awareness of Domestic Violence Within the Evangelical Community: Romania and Moldova

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Cited by 10 publications
(6 citation statements)
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“…Although the regulatory framework in Romania has been revised, there are several limitations in the protection of women and authorities remain reluctant to intervene in DV situations, considering them as “private” matters (Rada, 2014 ). In countries such as Romania, Albania, Moldova, Ukraine, and Uzbekistan, most of this violence is unreported and police attention, as well as legal and social assistance, are very limited (Asay, 2011 ). In addition, negative experiences with the authorities in Romania, as noted by the experts in this study, may generate more reluctance to help‐seeking.…”
Section: Discussionmentioning
confidence: 99%
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“…Although the regulatory framework in Romania has been revised, there are several limitations in the protection of women and authorities remain reluctant to intervene in DV situations, considering them as “private” matters (Rada, 2014 ). In countries such as Romania, Albania, Moldova, Ukraine, and Uzbekistan, most of this violence is unreported and police attention, as well as legal and social assistance, are very limited (Asay, 2011 ). In addition, negative experiences with the authorities in Romania, as noted by the experts in this study, may generate more reluctance to help‐seeking.…”
Section: Discussionmentioning
confidence: 99%
“…Our experts pointed out that rigid religious precepts and belonging to religious communities, such as Orthodox or Adventist‐Protestant, can prevent help‐seeking. Some evangelical churches from Romania follow beliefs such as those that promote the subordination of women, even legitimizing physical violence (Asay, 2011 ). This is exacerbated in women from rural areas (Chipea et al, 2011 ).…”
Section: Discussionmentioning
confidence: 99%
“…Posebno moč pri ohranjanju in upravičevanju nasilja nad partnerjem ima patriarhalni pogled na odnos, ko nasilneži (moški) z napačno interpretacijo svetopisemskih besedil, v katerih se moškemu pripisuje vloga voditelja oziroma glave družine, naloga ženske pa je, da se mu podredi, utemeljujejo svojo dominantnost in poudarjajo ideal poslušnosti žene (Asay 2011;Knickmeyer, Levitt in Horne 2010). Patriarhalna religiozna prepričanja so še zlasti močna v povezavi z drugimi dejavniki (revščina, sram), saj lahko nasilnežem pomagajo dvigniti občutek moškosti, kadar je ta občutek šibek (Levitt, Todd Swanger in Butler 2008).…”
Section: Napačna Interpretacija Verskega Naukaunclassified
“…Yet, other researchers suggest that aspects of conservative Christianity perpetuate and sustain IPV (Asay, 2011; Knickmeyer et al, 2010; Koch & Ramirez, 2010; Renzetti et al, 2017). Nason-Clark (1996) asserted that “biblical beliefs about the honor of suffering and sacrifice, the premium placed on the family unit, the dominant role of men in many religious traditions and the creed of transformation and forgiveness” often leads to tolerance of IPV among conservative Christians.…”
mentioning
confidence: 99%