Male Perpetrators’ Perspectives on Intimate Partner Violence, Religion, and Masculinity

Abstract

The present study examines the interaction of religious belief and intimate partner violence (IPV) by exploring the perspectives of twelve male IPV perpetrators in a lower socioeconomic bracket from the Southern US. Semi-structured interviews of perpetrators were conducted to ask about their experience with and perceptions of IPV in relation to their religious beliefs and the beliefs of others in their environment. A grounded theory method of analysis was used to develop a comprehensive, empirically-derived description of this interaction. Findings are discussed in relation to the construct of masculinity held by the perpetrators, which emerged as an important finding influencing both their thoughts about IPV and religion.

‘When She Calls for Help’—Domestic Violence in Christian Families

“…In contrast, the assignation of power in Christian religious language, using terms such as headship and male leadership, often leads to men abusing the power that is seemingly bestowed on them in marriage. Investigation of IPV highlights the fact that such violence occurs most frequently in families where there exists a male dominated imbalance of power (Levitt et al 2008). Even Christian churches that discuss a servanthood role of male leadership in marriage nevertheless reinforce a male dominated imbalance of power with the result that benevolent sexism is promoted (Levitt et al 2008).…”

“…Investigation of IPV highlights the fact that such violence occurs most frequently in families where there exists a male dominated imbalance of power (Levitt et al 2008). Even Christian churches that discuss a servanthood role of male leadership in marriage nevertheless reinforce a male dominated imbalance of power with the result that benevolent sexism is promoted (Levitt et al 2008). Indeed, a study of Christian male perpetrators of domestic violence suggests that the men themselves see masculinity and power as being interrelated (Wang et al 2009) language of submission and male leadership in marriage as being cited by their spouse in support of abuse (Knickmeyer et al 2004).…”

‘When she calls for help’ – Domestic violence in Christian families

“…Religious language, indeed, can structure a vision that either upholds or abhors domestic violence, with Miles (2016) arguing that the language of biblical equality in marriage can be employed to assist those suffering domestic violence; however, in contrast, the assignation of power in Christian religious language, using terms such as headship and male leadership, often leads to men abusing the power that is seemingly bestowed on them in marriage. Investigation of IPV highlights the fact that such violence occurs most frequently in families where there exists a male dominated imbalance of power (Levitt & Ware, 2006); even Christian churches that discuss a servanthood role of male leadership in marriage nevertheless reinforce a male dominated imbalance of power with the result that a 'benevolent sexism' is promoted (Levitt, Swanger & Butler, 2016). Indeed, a study of Christian male perpetrators of domestic violence suggests that the men themselves see masculinity and power as being interrelated (Barnard, Levitt & Klesges, 2016).…”

“…Language and Abuse Levitt, Swanger and Butler (2016) describe how religious communities can help those who suffer or have suffered domestic violence while also working to prevent such violence. They suggest a multi-faceted approach including practical assistance.…”

Different Cultural Understandings of Honor That Inspire Killing

“…Of course, this gender-specific conceptualization of honor has created an environment conducive to men sustaining patriarchal values and constructing their masculine identities through the practice of violence Levitt, Swanger, & Butler, 2008). Indeed, this perception and conceptualization of honor has resulted in such cultural norms for women as confining women to the four walls of the house, a harem mentality that regulates social life in accordance with sexual segregation, and finally the necessity for a woman to be escorted by a male or a menopausal female chaperon who has stopped menstruating Delaney, 1991;Minai, 1981;Van Eck, 2003).…”