Domestic Violence in Christian Homes: A Durban Case Study

Phiri, Isabel Apawo

doi:10.4314/jsr.v14i2.6147

Cited by 5 publications

(5 citation statements)

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“…Over half of the respondents did not receive formal training in domestic violence. This trend is similar to studies conducted in Durban (Phiri 2002) and the Western Cape (Petersen 2006), which suggest that some pastors are not trained professional marriage counsellors. However, Glanville and Dreyer (2013:9) suggest that, apart from pastoral training, commitment, time and sacrifice, clergy's "gifts of the Holy Spirit", described as "encouragement, mercy, wisdom, etc."…”

Section: Limitations Of the Studysupporting

confidence: 88%

“…In a national survey on the nature of, and response to violence against women, Rasool et al (2002:99) report that 20% of women in South Africa sought help from a religious minister after a serious incident of domestic violence, whereas Phiri (2002), Nason-Clark (2008) and Holtmann (2011) suggest that women of faith consult clergy after experiencing domestic violence. In dealing with domestic violence, Alsdurf and Alsdurf (1989), Bowker (1988) as well as Shannon- Lewy and Dull (2005) report that clergy's religious interventions can help, but also hinder both victims and perpetrators.…”

Section: Problem Statementmentioning

confidence: 99%

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The perceptions of clergy on domestic violence: a perspective from the Kwa-Zulu Natal Midlands

Mahomva

Bredenkamp

Schoeman

2020

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Section: Limitations Of the Studysupporting

confidence: 88%

Section: Problem Statementmentioning

confidence: 99%

The perceptions of clergy on domestic violence: a perspective from the Kwa-Zulu Natal Midlands

Mahomva

Bredenkamp

Schoeman

2020

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“…Some previous studies also revealed that economic violence was one form of violence which abused Christian women experienced. In her 2001 study on domestic violence in Christian homes in Durban, South Africa, Phiri (2001) found that some Christian husbands controlled the finances and excluded their wives from making decisions regarding the family expenditure. In a related study, Davhana-Maselesele, Myburgh, and Poggenpoel (2009) found that some women were not even at liberty to spend their own earnings without their partners’ approval.…”

Section: Discussionmentioning

confidence: 99%

“…Domestic violence is also no stranger to families of faith as attested by many studies on the interface between domestic violence and religion (e.g., Amenga-Etego, 2006; Gonzalez, 2010; Knickmeyer, 2004; Levitt & Ware, 2006; Nason-Clark, 2009; Phiri, 2001, 2002; Richardson, 2007; Sharp, 2011; Sisselman, 2009).…”

Section: Literature Reviewmentioning

confidence: 96%

Christian Women’s Experiences of Domestic Violence in Zimbabwe

Chireshe

2014

Affilia

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This study investigated Zimbabwean Christian women who had experienced domestic violence with a view to finding out the forms of violence these women experienced at the hands of their male intimate partners. The qualitative investigation was informed by the feminist paradigm. Data were collected, by means of in-depth semistructured interviews, from 22 Christian women who were purposefully selected. The women were aged 18 and above and stayed in and around urban Masvingo, Zimbabwe. Data were analyzed thematically. The study revealed diverse but interrelated forms of domestic violence, namely, physical, verbal/emotional, sexual, and economic. Knowledge of forms of domestic violence could assist social workers to come up with relevant intervention strategies to curb domestic violence. Further research going beyond the scope of the current one would enrich an understanding of domestic violence in the form of intimate partner violence. Keywords abused Christian women, domestic violence, Zimbabwean Domestic Violence ActThis article presents findings on a study on domestic violence as experienced by Christian Shona women at the hands of their husbands or male intimate partners. The study was conducted from a feminist perspective wherein domestic violence against women was attributed to male dominance (patriarchy).Since the enactment of the Domestic Violence Act (Zimbabwe, 2006) was prompted by an escalation in cases of domestic violence in Zimbabwe, it was of interest to find out whether and in what ways Christian women married to Christian men experienced domestic violence perpetrated by their spouses. In addition, the generally held assumption that Christian homes are places of safety stimulated the investigation, the rationale being to find out whether this was indeed the reality on the ground as far as the Masvingo Christian community was concerned.In this article, the terms domestic violence, wife abuse, intimate partner violence, and spousal abuse are used interchangeably. Furthermore, the terms are considered gender specific where the

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“…It is, therefore, not surprising that some men violate church teachings on gender equality, assuming a superiority complex over women, as research has revealed (e.g. Chireshe 2012;Phiri 2001). Females who fall 'victim' to such men, as children and wives, have limited chances of making significant social and economic contributions to their societies, including the management of Mother Earth.…”

Section: Domestic Responsibilitiesmentioning

confidence: 99%

The liberation of women and girls as the liberation of Mother Earth: A theological discourse

Chireshe

2023

HTS Teologiese Studies / Theological Studies

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This article, grounded in ecofeminism, considers the earth as symbolising women and girls and the liberation of women and girls as the liberation of the earth. When the environment is liberated from abuse, its capacity to sustain human life is enhanced. In the same way, when women and girls are freed from all forms of oppression and exploitation and are allowed to be self-actualising people, their capacity to contribute meaningfully to sustainable development and human welfare is enhanced. Given that women and girls play key culturally prescribed roles such as being carriers of life through childbirth, nurturing, caregiving and serving as pillars of the home, their oppression and exploitation stifle their contribution to societal development, thereby curtailing sustainable development. Similarly, abuse of the earth results in environmental crises such as floods, droughts, famine, heat waves and global warming, resulting in the earth’s diminished capacity to sustain life. This study was based on literature review and informal interviews involving participants from three churches (the Reformed Church in Zimbabwe, the Apostolic Faith Mission in Zimbabwe and the Johanne Marange Apostolic Church). This article examined the extent to which religion can empower women to participate in public activities including environmental management, epitomised by the way women and girls in the selected churches are perceived and treated. It is concluded that religion can be both liberating and binding to women and girls and, by implication, Mother Earth.Contribution: This article highlights parallels between females and Mother Earth, using the treatment of women and girls in three churches as the springboard of the discussion. It considers how far such treatment can promote their participation in public spheres that include taking care of and managing the environment.

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Domestic Violence in Christian Homes: A Durban Case Study

Cited by 5 publications

References 0 publications

The perceptions of clergy on domestic violence: a perspective from the Kwa-Zulu Natal Midlands

The perceptions of clergy on domestic violence: a perspective from the Kwa-Zulu Natal Midlands

Christian Women’s Experiences of Domestic Violence in Zimbabwe

The liberation of women and girls as the liberation of Mother Earth: A theological discourse

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