Family Violence
Introduction:
Family violence is a glooming discussion in every community, maybe some of us
might have specifically been into such grounds. In this paper we will
specifically go through the some major statistics, laws pertaining to family
violence exclusively in India, further we will see the abuse of scriptures
which leads to family violence and more importantly how as a Christian we
should respond to it.
1.
Definition
of family and violence:
Family
is the basic unit society, in its minimal form; family may consist a husband,
wife and children. In its widest sense, it refers to all relatives of several
generation connected to each other blood, marriage or adoption. A family unit
takes birth with living together of a leally couple under one roof. The married
couple not only shares common residence but also cooperates with each other
physically, emotionally, socially and economically. In simple words, family is
a socially defined set of relationships between two people who are related by
birth, marriage or adoption.[1]
2. Types of family violence:
Family
violence is when someone uses abusive behavior to control and/or harm a member
of their family, or someone with whom they have intimate relationship. Family
violence includes many different forms of physical and emotional abuse, as well
as neglect carried out by family members or intimate partners. It may include a
single act of violence, or a number of acts that form a pattern of abuse.
Family violence can have serious-and sometimes fatal-consequences for victims
and for those who see or hear the violence. Although the Criminal Code does not refer to specific
"family violence offences", many Criminal Code offences could be used to charge
someone with acts of family violence. For more information on the criminal laws
that could be applied, please see family violence laws.[2]
Forms
and types of violence: There are many forms of violence, including physical, sexual, emotional and
financial abuse. The different forms of abuse can also occur in a range of
relationships and contexts. Some examples of various types of family
violence are intimate partner violence, child abuse and neglect, elder
abuse; violence based on so called honor and forced marriage.[3]
Types of family violence:
1) Intimate partner violence. 2) Child
abuse and neglect. 3) Elder abuse. 4) Violence based on so –called honor
Intimate
partner violence
Intimate partner violence is violence or abuse
that happens:
- within a marriage, common-law or dating relationship
- in an opposite-sex or same-sex relationship
- at any time during a relationship, including while it
is breaking down, or after it has ended
- Not all intimate partner violence is the same. In some
cases, one person may want power and complete control over their partner
and will use different ways (including physical violence) to get it. For
example, they try to control things such as:
- what that
other person can wear
- when and
where that person can go out
- who that
person spends time with
- when that
person can talk to family and friends
- what that
person can spend money on
- whether that
person can work or take classes
- all aspects
of that person's sexual activity
This
type of abuse almost always gets worse over time. It often leads to serious
physical violence and can cause you to have lasting health problems In other
cases, both partners may abuse each other. Conflict happens in every
relationship, but there are healthy ways to solve problems. Sometimes people
use violence instead of solving their problems peacefully. It can be hard to
break the pattern of abuse, but it is possible.[4]
Child abuse and
neglect
Child abuse includes physical, sexual and
emotional abuse. It also includes neglect, and any violence that children see
or hear in their families. The person who abuses the child can be:
- a parent, brother or sister, another relative, caregiver,
guardian, teacher, another professional or volunteer who works with
children (for example, a doctor or coach)
Abuse may take place in a child's home, or it may happen in other places, like other people's homes, schools, community centers or places of worship.[5]
Elder abuse
Elder
abuse is any action, behavior or failure to act, by a person in a position of
trust-like an adult child, family member, friend or caregiver-that causes or
risks causing harm to an older adult. Elder abuse includes:
- physical, sexual or emotional harm
- damage to-or loss of-property or assets
Elder abuse covers a whole range of behaviors
including
- hurtful comments
- dominating or controlling an older adult's activities
- isolating an older person from family, friends or
regular activities
- unduly pressuring older adults to sign legal documents
that they do not fully understand
- misusing a power of attorney
- not providing appropriate medication or medical
attention
- any form of physical abuse
Elder abuse may take place in the home, the
community or in an institution.
Violence based on
so-called honor
Violence based on so-called "honor"
happens when family members use violence to protect the family's honor. The
victim, who is usually female, has behaved in ways that the family believes
will bring shame or dishonor. For example, the family might not approve of:
- dating or talking to boys
- having sexual relationships outside marriage
- wearing what the parents believe is the wrong clothing
- refusing a forced marriage
The family members believe that using violence
will restore the family's reputation. The types of violence the family uses can
include:
- beatings, forced confinement, threats, counseling
suicide, killing
These actions are all crimes, and crimes committed in the name of so-called "honour" are often planned in advance with other family or community members. This violence is not limited to any particular ethnic or religious community.[6]
3.
Statistics of Family Violence or Domestic Violence:
Surrounded by the diverse
proposed causes for the high DV frequency in India are deep-rooted male
patriarchal roles and long-standing cultural norms that propagate the view of
women as subordinates throughout their lifespan. Even before a child is born, several
families have a clear fondness for male children, which may result in their favored
care, and worse, sex-selective abortions, female infanticide and abandonment of
the girl-child. During childhood, less weight is given to the education of
female children; further, early marriage as occurs in 45% of young, married
women, according to 2005–2006 National Family Health Survey (NFHS-3) data, may
also increase propensity to DV. In reproductive years, mothers pregnant with
and/or those who give birth to only female children may be more vulnerable to
abuse furthermore financial, medical, and nutritional neglect. Later in life,
culturally bred views of dishonor linked with widowhood may also influence vulnerability
to DV by other family members.[7]
Crimes in opposition to women have increased
34% over the last four years to 2015, with cruelty by husbands and relatives
being the most widely reported crime, according to the latest data from
the National Crime Records Bureau (NCRB).
"The rate of crime against women –
defined as crimes reported divided by total women population – has gone up from
41.7 to 53.9 between 2012 and 2015.
Cruelty by husband and relatives, in 2015,
accounted for 34 percent of cases, rising 6 percent over
the last four years, from 106,527 cases in 2012 to 113,403 in 2015.
Family Health Survey-III, carried out in 29
states during 2005-06, has found that a substantial proportion of married women
have been physically or sexually abused by their husbands at some time in their
lives. The survey indicated that nationwide 37.2% of women experienced violence
after marriage. Bihar was found to be the most violent, with the abuse rate
against married women being as high as 59%. It was followed by Madhya Pradesh
(45.8%), Rajasthan (46.3%), Manipur (43.9%), Uttar Pradesh (42.4%), Tamil Nadu
(41.9%) and West Bengal (40.3%).The National Crime Records Bureau has recorded
an increase of 40% in the case of social harassment, and 15.2% in cases of
dowry deaths. The NCRB statistics reveal altogether different picture of
prevalence among Indian states. [9]
Elder Abuse is seen as a myth in the Indian
culture, we see a lot of respect owing to the parents. While the statistics are
contrary to what seems that cannot occur in India. Reprehensibly, in 2014, half
of India’s elderly (50%) surveyed reported experiencing abuse, 77% of them
lived with their families.[10] Abuse may include
language, physical threatening or physical abuse as well. If, we also consider
neglect as a part of domestic violence or family violence, we see 65% or more
elderly face neglect.
According to WHO statistics (2002) estimated that 73 million boys and 150 million girls globally, under the age of 18 had experienced various forms of sexual violence. A survey conducted by government commission survey, it was found that more than 53% of children are subjected to sexual abuse, but the majority don’t report the assaults to any further extent. While a total of 33,098 cases of sexual abuse in children were reported in 2011, it is estimated that 21% of children were exposed to extreme forms of sexual abuse, shockingly 57% were boys and 42.7% were girls and among them 40% were 5-15 years of age. [11]
4. Laws Pertaining
Family Violence or Domestic Violence:
1.
The Indian Penal Code Amendment in 1983
A particular segment,
numbered 498-A, that formally made domestic violence a criminal offense was
added to the Indian Penal Code in 1983. This section of the law exclusively
covers brutality towards married women by their husbands or their husbands’
families.
An obliging clause in this section allows
women’s relatives to make the complaint for them. This is exceedingly advantageous
in cases where the woman is too afraid to speak up for herself, for reasons
such as she could get caught by her husband or simply cannot leave the house.
One kind of cruelty that can be punished is
behavior that causes a woman’s death or serious injury, or pushes her to commit
suicide. Another kind is the type of harassment relating to intimidating the
woman or her relatives to give up her property.
Under the policy, acts of cruelty include, but
are not limited to, the following:
- physical
abuse;
- mental
torture through threats to her or her loved ones (such as children);
- denying
the woman food;
- locking
her in or out of the house as punishment; and
- Demanding
perverse sexual acts against the woman’s will.
Convicted offenders will be charged with up to three years of prison, as well as a hefty fine.
2.
The 2005 Protection of Women from Domestic
Violence Act
Created in 2005 and enacted over a year later,
the Protection of Women from Domestic Violence Act is strongly what the title
proclaims.
This is the first law in India to particularly
recognize every woman’s right to be in a home without violence. In actuality,
it was seen as a chief step forward in securing women’s rights and more efficient
protection.
It is a long and comprehensive law that
details several important policies and procedures meant to help women.
First, it gives a specific definition of
domestic violence: actual or threats of physical, mental, emotional, sexual, or
verbal abuse, as well as harassment regarding dowry or property.
Women are given the right to seek protection
against such acts, and their relatives can file a complaint for them against
husbands who break the law.
Second, a woman’s right to reside in their
“matrimonial household” is clearly recognized. She cannot be evicted from it as
she rightfully shares it with her husband.
If she is evicted, she has the right to seek
monetary compensation and safe shelter, as well as free legal and medical aid.
Lastly, both NGOs and divisions of the Indian
Government – such as the National Commission for Women – took the initiative to
organize awareness seminars that could be easily attended by women who are
affected by this act, e.g., women in high risk areas.
Violators of this law will either be mandated
to compensate the woman financially, or will be served a restraining order to
keep them away from the complainant.
3.
The 2013 Criminal Law Amendment
As a response to the requests made by the
Justice Verma Committee, a small commission named after and headed by one of
India’s most highly regarded jurists, a lengthy list of amendments to the
Indian Penal Code, Code of Criminal Procedure, and the Indian Evidence Act were
introduced in this 2013 act.
The aim of the amendment was to provide
harsher and swifter punishment for those criminals who committed abuse against
women.
Details regarding sexual assault and rape were
clarified and added onto. For instance, “rape” was given a better and more
exhaustive legal definition, to include non-consensual penetration using
non-sexual objects, as well as non-penetrative sexual acts.
Penalties for offenses such as rape, assault,
and sexual harassment were increased.
In particular, heavier sentences were declared
for rapists, even including the death sentence for particularly disturbing
cases, such as gang rape where the victim was left in a vegetative state after
the crime.
New offenses that are punishable by law were
introduced by the amendment as well. These include, but are not limited to:
- acid
attacks (the act of throwing acid upon a woman with the intention of
disfiguring, maiming, or outright killing her);
- stalking;
- voyeurism
(spying with prurient or indecent interest); and
- publicly
and forcefully disrobing a woman
However, despite the commission’s
recommendations, the amendment failed to address the issue of marital rape.
This exception basically assumes that marriage automatically means the woman
will always consent to her husband’s sexual desires.
This ridiculous notion implies that rape
cannot happen within a marriage, when in fact it does, and even happens quite
frequently to Indian women.
Crime Against Women Cells
This is a project of the Indian government to enhance
help for female victims of domestic abuse. In every district’s police station,
a Crime Against Women (CAW) cell was put in place.
Women suffering from domestic violence may
approach these specialized help desks for direct assistance from the police,
whether to file an official complaint or follow up on one. Each one is headed
by an assistant commissioner.
This program begun in 2010, as the Indian
government’s answer to steadily growing numbers of abuse that targeted women.[12]
5.
Family violence in the Bible
We can see many
passages in the Bible about the violence in the Old Testament as well as in the
New Testament. There are also some of the passages which talks about the family
violence.“So God created humankind in his image, in the image of God he created
them; male and female he created them. And God said, "See, I have given
you every herb that yields seed which is on the face of all the earth, and
every tree whose fruit yields seed; to you it shall be for food. Also to every
beast of the earth, and to every bird of the air, and to everything that creeps
on the earth, in which there is life, I have given every green herb for food.
And it was so. Then God saw everything that he had made, and indeed, it was
very good …." (Genesis 1: 27, 29-31). From the above creation account, we
can know that in the eyes of God, every creation is valuable, and they have
their own dignity and rights to exist. If their dignity is hampered even
without any physical harm or violence, it is also a form of violence in the eyes
of God. Then we see the disobeying of Adam and Eve (Genesis 3) and In Genesis
4:1-18 Cain, who was the first born man, murders his brother Abel. God
curses Cain for this, and also grants him protection from danger.[13]
Isaac's son Jacob conspires to
gain his elder Brother Esau’s birthright, but the brothers ultimately
reconcile (Genesis 25-33). Joseph (Genesis 37-50), Jacob's favorite son,
is sold into slavery in Egypt by his jealous brothers. Joseph prospers after
hardship, with God's guidance, and saves his family from starvation. In order
to make Bathsheba his wife, David successfully plots the death
of her husband. This displeases God, and David is told that "the
sword shall never depart from thy house." God kills David's and
Bathsheba's child that was conceived during her previous marriage. David's
son Amnon rapes his half-sister Tamar. Absalom, her full
brother, in return has him killed (2 Samuel 13). Absalom conspires and revolts
against David.[14]
We see in Gospel according to Mark chapter 13:12-13 which says, “Now brother will betray brother to death, and a father his child, and children will rise up against parents and cause them to be put to death………shall be saved.” Here also we see verses which talk about the violence. In Gospel according to Luke chapter 15:11-32 which also talks about the family violence in New Testament. So we can see that there are verses or passages or parables talks about the violence. "This is my commandment, that you love one another as I have loved you. No one has greater love than this, to lay down one's life for one's friends." (John 15:12, 13).Individualism has been a means for promoting violence and empire building in the society. Focusing only in the interest of the self, and negates the welfare of others is a form of violence. And also Jesus’ teachings in John indicate that a person must not always give concern to his/her own interest, but in the interest of the others which can greatly promote peace and equality in the community.[15]
6.
Use and abuse of scripture pertaining to family violence
6.1.
Use of Scripture in Family violence
Christianity and
family violence deals with the debate in Christian communities in relation to
the recognition and response to family violence, there are some Bible verses
that abusers use to justify discipline of their wives. Men who abuse often use
Ephesians 5:22, taken out of context, to justify their behaviour, but the
passage (v. 21-33) refers to the mutual submission of husband and wife out of
love for Christ. Husbands should love their wives as they love their own body,
as Christ loves the Church.[16]Husbands,
love your wives, and do not be harsh with them. (Col. 3:19) Clearly, the
emphasis scripture places on instructing husbands to care for and respect their
wives just as Christ did the church leaves no room for excusing a husband’s
violent and abusive behaviour toward his wife.[17]God
is Love and Love always protects (1 Corinth 13:7). As God’s ambassadors here on
this earth, we are also called to protect the weak. A church leader’s number
one priority in a domestic violence situation should be taking steps to protect
the women and children from danger. They should equip themselves and their
church to help victims acquire legal protections if necessary, and help them
navigate the financial and logistical challenges of escaping an abusive
situation.[18]
6.2.
Misuse of Scripture in family violence
Domestic violence is
also called Family violence; in family violence the abusers claim the authority
over the lives of their victims. Even more distressing is how in
"Christian" families the Bible is misused as a source of
justification for such domination and abuse. One of the most widely Bible
verses misused is Ephesians 5:22: "Wives, submit to your husbands as to
the Lord." The problem is that this verse, by itself, is seen by some as a
mandate for women to do whatever husbands demand. The will of the woman and the reasonableness of the request are
irrelevant to general who misinterpret the text at this point. Thus, when a
wife refuses to obey her husband, he sees it as his job to make her get in
line. This misreading or misuse does injustice to the text and to the victims
of family violence. Ephesians 5:22 is preceded by verse 21: "submit to one
another out of reverence for Christ." The apostle Paul has in mind a
magnificent sign to the world of God's transforming work, People giving of themselves
freely and mutually. This fits the opening verses of this chapter (Ephesians
5:1-2), which tells us to be imitators of God by living a life of love, just as
Christ loved us and gave himself up for us. Furthermore, Paul tells us in the
Bible, husbands to love their wives as they would love their own bodies.
(Ephesians 5:28).In fact, Paul insists that mutual submission to his spouse
compels the husband to love sacrificially, even as Christ loved the church and
died for it. (Ephesians 5:25).[19]The
life of Jesus is the biblical model for understanding God, and for identifying
how God responds to violence and abuse. Jesus’ ministry was about exposing
injustice and supporting for the marginalized, oppressed and abused. He was
particularly concerned about women and children, who were often considered less
important, and made vulnerable by oppression and abuse.[20]
7.
Christian Ethical Response:
7.1.
Ethical response to family Violence
Today with growing urbanisation and
increasing stress and strains in daily life, domestic violence against women has
been increasingly recognised as an important social and health problem in India.
It is one of the greatest obstacles to (1) Gender equality and (2) Women's Fundamental
rights to equal protection of the laws and (3) Right to life and liberty.
The majority of persons aggrieved by
domestic violence are women and domestic violence ranges from dowry abuse
leading to death, verbal assault, marital rape etc.
The majority of persons aggrieved by
domestic violence are women and domestic violence ranges from dowry abuse
leading to death, verbal assault marital rape etc. After Independence of India
the framers of the constitution of India were conscious about the
discrimination and unequal treatment on women in every field of their lives and
violence against women including domestic violence. Consequently, they included
certain general as well as specific provisions in the constitution of India
under Part III as "Fundamental Rights" and Part IV as "Directive
Principles of State Policy" for the upliftment of the status of women and
also to eradicate the violence against women from the society.
The Articles under Part III of the
constitution of India relating to the Fundamental rights which try
To uplift the status of women and
provide equal opportunities for women irrespective of sex are stated below
1) According to Article 14 of the
Constitution of India-All persons including women are equal
In the eyes of the law and they are also
entitled to enjoy equal protection of laws within the territorial jurisdiction
of India. It signifies that all persons irrespective of sex should be treated
equally in similar circumstances. In other words, the State should not make any
discrimination between one person and another, and amongst equals the law
should be administered equally.
2) Article 15 Of the Constitution of
India deals with prohibition against discrimination.
It prohibits the State to make any
discrimination against any citizen including women on grounds
Of race, caste, sex, religion, place of
birth etc.
It states that all citizens irrespective
of race, caste, sex etc are entitled to enjoy equal rights in regard to access
to shops, hotels, bathing ghats etc. But the state has the right
To make any special provisions for women
and children and also for the scheduled
Castes and the scheduled tribes Domestic
violence against women is also derogatory to Article 21 of the Indian
Constitution because it undermine the self respect and dignity of the victim
woman[21].
The Indian Constitution was framed by
the Constituent Assembly of India, which met for the first time on December 9,
1946. The Constitution of India gave primary importance to human rights. To
quote Guha, "The demand for a declaration of fundamental rights arose from
four factors."
1. Lack of civil liberty in India during
the British rule
2. Deplorable social conditions,
particularly affecting the untouchables and women
3. Existence of different religious,
linguistic, and ethnic groups encouraged and exploited by the Britishers.
4. Exploitation of the tenants by the
landlords.[22]
The first chapter of
Genesis told that, man and woman are created in the image of God, which implies
that there is no room for any kind of oppression and abuses, as well as human
beings have equal value in the eyes of God and they are given equal
responsibilities in God’s creation. In fact domestic violence is stark
opposition to God’s plan for families. Genesis 1 and 2 depict marriage as one
flesh, helping relationship. Every family member is valued, while children are
commanded to honour their parents (Ex. 20:12), children themselves are also
regarded as heritage from the Lord, offspring reward from Him (Ps. 127:3).[23]
It often used to justify domestic violence, such as refer to male superiority
female’s submission. In Leviticus 25:17, God warns against taking advantage of
one another, oppression and doing wrong against any person which is a form of
domestic violence as it violates the Jubilee
law violating person’s right and dignity of life. Malachi 2:13-16 recounts on the unfaithful
men of Judah who were guilty of mistreating their wives by breaking the
marriage covenant. God clearly says, I hate divorce…and covering one’s garment
with violence (v.16). This passage is considered as the strongest and most
outspoken of the devil of divorce in the Old Testament. Hence it shows that
divorce was a form of domestic violence against women who abused by their
husbands.[24]
The reference to Thy rod and thy staff is for comfort, guidance and healing
rather than punishment. Ephesians 6:4 and Colossians 3:21 even warn parents,
especially fathers against exasperating and discouraging their children by
their harsh treatment. Perhaps the most beautiful and complete picture of how
the bible envisions family and community relationships is given in Ephesians
4-6. Here husbands are asked to love their wives as they do their own body,
cherishing and tenderly caring for them. [25]
7.3
Theological response
The theological task in responding to domestic violence is de-centralizing power in the hands of the traditional lords seen today in the abuse husbands, male-friends, house-owners and adults. It involves putting the attribute of the omnipotence of God in perspective. Power that operates exclusively in the hands of the privileged group runs contrary to the reconciling effect of God’s love because relationships that are built on divine principles operate on the premise of love not power. Domestic violence occurs when power is concentrated and exercised absolutely by one over the other. Thus de-centralizing power with the reconciling love of God is significant for cementing human relationship. It expressed in the ability to resist negative influence of power that results in brokenness of relationship between household members. Hence it is cleared that the ultimate geared is towards reconciliation, because it is possible that God is love and love naturally has the competence to inspire reconciliation.[26] The restoration dates back to God’s initiative of justifying sinners out of his infinite reconciling love. When God chose to restore the cracks between Him and the world, He does so with reconciling love in order to accomplish a purpose that changes everyone who is touched by it.[27]
7.4
Practical response to family violence
1)
Promote gender equality and women’s
human rights.
Violence against women is an extreme
manifestation of gender inequality that needs to be addressed urgently; as such
violence in turn perpetuates this inequality. The unequal status of women is
also associated in a variety of ways with domestic violence and with women’s
responses to that violence. Improving women’s legal and socioeconomic status is
likely to be, in the long term, a key intervention in reducing women’s
vulnerability to violence. This includes: awareness of their rights, and
measures to ensure women’s rights related to owning and disposing of property
and assets, access to divorce and child custody following separation. Women’s
access to education – in particular keeping girls enrolled through secondary
education – and to safe and gainful employment should also be strongly
supported as part of overall anti-violence efforts. National efforts to
challenge the widespread tolerance and acceptance of violence against women are
also important. Considerable progress would be realized if governments complied
with human rights treaties and international agreements that they have already
ratified, such the Convention on the Elimination of All Forms of Discrimination
against Women (1979), the United Nations Declaration on the Elimination of
Violence against Women (1993), the 1994 Programme of Action of the
International Conference on Population and Development (ICPD), the 1995
Declaration and Platform for Action of the Fourth World Conference on Women
(the “Beijing Declaration”), and the 2000 Millennium Declaration and
Development Goals. Governments should strive to harmonize their legislation
with these commitments and bring about the necessary changes in national laws,
policies and programming. Advocacy for gender equality and human rights, and
monitoring of national progress towards international commitments, need to be
strengthened.
(2) Establish, implement and monitor
multi-sectoral action plans to address violence against women. Governments must
commit themselves to reducing violence against women, which is a major and
preventable public health problem. The prevention of violence against women
should rank high on national public health, social, and legal agendas.
Governments should publicly acknowledge that the problem exists, make a
commitment to act, plan and implement national programmes both to avert future
violence and to respond to it when it occurs, and invest significant resources
in programmes to address violence against women, particularly partner violence
and sexual abuse of girls.
(3)Enlist social, political, religious,
and other leaders in speaking out against violence against women. People –
particularly men – in positions of authority and influence (e.g. political,
religious, and traditional leaders) can play an important role in raising
awareness about the problem of violence against women, challenging commonly
held misconceptions and norms, and shaping the discussion in ways that promote
positive change. Coordinated action by coalitions or alliances of figures from
different sectors may be a more effective approach than identifying the issue
with a single figure or sector.
(4) Enhance capacity and establish
systems for data collection to monitor violence against women, and the
attitudes and beliefs that perpetuate it. Surveillance is a critical element of
a public health approach as it allows trends to be monitored and the impact of
interventions to be assessed. Responsibility for such surveillance should be
explicitly given to an institution, agency or government unit, in order to
ensure the use of a standardized methodology and the establishment of
mechanisms to guarantee that data will be disseminated and used properly.
Building capacity in surveillance, including the use of surveys is an important
element in this.
(5)Develop, implement and evaluate programmes aimed at primary prevention of intimate-partner violence and sexual violence. Preventing partner violence requires changing the gender-related attitudes, beliefs, and values of both women and men, at a societal as well as at an individual level. Prevention efforts should include multimedia and other public awareness activities to challenge women’s subordination, and to counter the attitudes, beliefs and values – particularly among men – that condone partner violence as normal. The specific media and key messages should be based on research and consultation. An important objective is to eliminate the barriers that prevent women talking about the problem and using available support services. This involves reducing the stigma, shame and denial around partner violence against women, and strengthening informal support networks by encouraging family and community members to reach out to and support women living with violence. Special efforts should be made to reach men. Media strategies can encourage men who are not violent to speak out against violence and challenge its acceptability. This will help counter notions that all men condone violence and provide alternative role models of masculine behaviour to those usually portrayed by the media. Targeted efforts should be carried out in health settings, in schools, at workplaces, and within different professions and sectors. Other communication strategies should be explored including community-based approaches (e.g. legal literacy programmes, HIV/AIDS community mobilization, local media initiatives) and activities to target specific risk factors for violence such as alcohol use. Communities need to be encouraged to talk about partner violence and to challenge its acceptability. Overall, there is a need to strengthen primary prevention efforts.
·
Conclusion:
The strongest concluding point to
contest any kind of family violence may it be to anyone; that we are made in
the image of God and which no one has the claim or right to abuse it, which
indirectly or directly speaks off that no one has right to violate the body,
Psyche or Spirit that God has gifted us, supplementary to this summit we can
look towards the sayings of Jesus right from the Gospel writers, “ Love your
neighbour” which we should consider as a divine decree, which will definitely
lead to the utopian world we have always been looking for. This further will
stop the progression of overpowering others; eventually bringing an end to
violence at large.
A.Tali Ao, ed., Voices against domestic violence(New Delhi: Christian publishing & books from India;2016).
Frampton
F. Fox ed., Violence and peace, Creating
a culture of peace in the contemporary context of violence Pune: Asian
Trading Company; 2010.
Creach, Jerome. Theology of Violence.
Louisville, Kentucky: Westminster John Knox Press.
Redford,
Donald B. A Study of the Biblical Story of Joseph: (Genesis 37-50).
Leiden, Netherlands: E.J. Brill, 1970.
Powell,
Mark A. Introducing the New Testament. London: Baker Academic, 2009.
Webliography
http://download.nos.org/331courseE/L-13%20FAMILY.pdf
https://en.wikipedia.org/wiki/Violence
http://www.justice.gc.ca/eng/cj-jp/fv-vf/about-apropos.html#phys
https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4988937/
http://gendererepository.in:8080/jspui/bitstream/123456789/1391/1/21.pdf
yourstory.com/2015/07/elderlu-in-india
Ncbi.nim.nih.gov/pmc/articles http://www.naaree.com/domestic-violence-laws-india/
http://www.mariaonline.com/religion/article.php?lg=en&q=Christianity_and_domestic_violence
http://www.familyshelterservice.org/pdf/scripture.pdf
www.crosswalk.com%2Ffamily%2Fmarriage%2Fdivorce-and-remarriage%2Fconfronting-domestic-violence-with-love-and-authority.html
http://www.ethicsdaily.com/abusers-distort-bible-to-justify-domestic-violence-cms-
http://juniaproject.com/bible-say-domestic-violence/
http://shodhganga.inflibnet.ac.in/bitstream/10603/63917/10/10_chapter%203.pdf
[1] http://download.nos.org/331courseE/L-13%20FAMILY.pdf
[7]https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4988937/
[8]National Crime Records Bureau, 2015
[9]http://gendererepository.in:8080/jspui/bitstream/123456789/1391/1/21.pdf
[10] yourstory.com/2015/07/elderlu-in-india
[11] Ncbi.nim.nih.gov/pmc/articles (Statistics secondary source: A study that
was conducted by the Ministry of women and child development in India covering
13 major states.
[12]http://www.naaree.com/domestic-violence-laws-india/
[13] Creach, Jerome. (Theology of
Violence. Louisville, Kentucky: Westminster John Knox Press,2013). 30–32.
[14]Redford, Donald B. (A Study of the
Biblical Story of Joseph: (Genesis 37-50). Leiden, Netherlands: E.J. Brill,
1970). 133–134.
[15]Powell, Mark A. Introducing the New
Testament. London: Baker Academic, 2009. 90-95.
[16]http://www.maria-online.com/religion/article.php?lg=en&q=Christianity_and_domestic_violence Accessed on 16-1-18 at 4pm
[18]www.crosswalk.com%2Ffamily%2Fmarriage%2Fdivorce-and-remarriage%2Fconfronting-domestic-violence-with-love-and-authority.html Accessed on 17-1-18 at 4:39pm
[19]http://www.ethicsdaily.com/abusers-distort-bible-to-justify-domestic-violence-cms-
Accessed on 18-1-18
[20]http://juniaproject.com/bible-say-domestic-violence/ Accessed on 19-1-18 at 3:45pm
[21]http://shodhganga.inflibnet.ac.in/bitstream/10603/63917/10/10_chapter%203.pdf
[22]http://shodhganga.inflibnet.ac.in/bitstream/10603/102509/9/09_chapter%2003.pdf
[23] A.Tali
Ao, ed., Voices against domestic violence(New
Delhi: Christian publishing & books from India;2016) 6-7.
[24] A.Tali
Ao, ed., (Voices against domestic
violence(New Delhi: Christian publishing & books from India; 2016) 24-26
[25]
Frampton F. Fox ed., (Violence and peace,
Creating a culture of peace in the contemporary context of violence (Pune:
Asian Trading Company; 2010), 223.
[26] A.
Tali Ao, ed., Voices against domestic
violence (New Delhi: Christian publishing & books from India; 2016),114-115.
[27] A.
Tali Ao, ed., Voices against domestic
violence (New Delhi: Christian publishing & books from India; 2016)
120-21.
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