Running head: Cultural aspects of gender based violence

Cultural aspects of gender based violence

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Cultural aspects of gender based violence 1

Cultural standards are the behavioral regulation or expectations contained in a particular

social or cultural group. Regularly implicit, such norms provide communal standards of apposite

and unsuitable behavior, prevailing what is (and is not) conventional and managing our

connections with others individuals. Cultural norms carry on in the community as a consequence

of persons’ preference to toe the line, given the belief that other individuals also obey (Shepherd,

2012). An assortment of exterior and interior pressures are alleged to uphold cultural standards.

Therefore, people are discouraged from violating standards through the warning of social

condemnation or castigation, feelings of culpability and humiliation which stem from the

adoption of customs. Cultural norms don’t inevitably match up with a person’s outlooks

(optimistic or negative frame of mind to an entity or notion) and opinions (acuities that particular

principles are correct), even though they might impact these views and attitudes in the case that

standards become adopted. These cultural dogmas and norms have more and over resulted in

various forms of violence, such as gender-based violence in particular.

Cultural standards also widely contrast; so, behavior conventional to one community,

clique or beliefs might not be abided in another. Diverse cultural standards facilitate various

forms of violence, for example, customary views that menfolk have a mandate to regulate or

chastise females via physical approaches makes females susceptible to ferocity by intimate

spouses and endanger females with sexual exploitation. Correspondingly, cultural

acknowledgement of ferocity, counting erotic violence, as a secretive matter impedes external

intercession and inhibits the victims from expose the issue and amassing support (Kalra &

Bhugra, 2013). In numerous societies, fatalities of sexual ferocity also experience stigmatization

that constrains reporting. Moreover, resilient substantiation of a relationship amid alcohol intake

and vehement conduct denotes that cultural standards surrounding alcohol usage and its
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projected impact might also embolden and validate violent deeds. In several nations, detrimental

alcohol usage is projected to be accountable for over 15% of female over as well as over 25% of

male disability-attuned life -years mislaid on account of homicide (Ashburn et al 2015). Societies

which accept greater degrees of acute alcohol inebriation report sturdier associations amid

alcohol usage and vehemence as compared to those where consumption ensues more

abstemiously. What's more, alcohol-linked violence is regarded more probable in cultures where

most believe that alcohol has a constructive part by facilitating individuals to shedding their

embarrassments. At this juncture, alcohol could be exploited as a validation for violent conduct,

or used up to boost the audacity required to compel violent delinquencies. Involvements that

confront the cultural norms causal to perilous drinking conduct can aid in averting violence.

The culture of gender-centered ferocity and misogyny undervalues girls, womenfolk, and

LGBTQ persons; standardizes or diminishes mistreatment; asserts that GBV is inadvertent;

overlooks bigotry; indorses violent or even noxious masculinity; and exploits men’s

accomplishments of men to absolve, justify, and/or repudiate the effect of their conduct (O'Brien

& Macy, 2016). The principles of tribal and identity-explicit societies advocate and uphold

customary, male-controlled gender standards and roles; delineate ‘indiscretions’ from these

customs; guard the limitations of what they reckon to be or not to be traditionally conventional –

imposing submission by ferocity, intimidation, denunciation, pressure or, as one gay fighter

stated, “demise by a thousand paper incisions” (Blyth, Caroline & McRae, 2018). The cultures of

structures can create barricades to amenities and assets, where race and sex prejudice restrain the

accessibility of justice. Culture impacts the manner which gender-centered violence is perceived:

abated by community as an inadvertent issue, exploited as an expedient justification by societies,

or concomitant to pigeonholing by systems.

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A number of scholars and activities in the studies have disputed the assertions that

colonization is to be culpable for domestic ferocity and allures equivalents amongst the

approaches of colonizers and assaulters. Many activists don’t vindicate male violence on account

of colonization; even though the menfolk in our societies utilize this disagreement in their

individual justification: since they can’t, or won’t, or feel endangered about, being accountable

for their vehemence against females. Consequently, they have recourse to censuring the

colonizers (Shalhoub-Kervorkian, & Daher-Nashif, 2013). The society ought not to permit such

exploration to dictate and counterattack the customs our own society’s pressure individuals to

silence, subjugate, hurt, and impertinence the opinions of womenfolk. It is the role of every

individual in the society to guarantee that females’ misery, tussles, and strong suit are not

desecrated.

Assessment of the exploitation of cultural fortifications in the law courts also raises

queries regarding people’s duty in distributing concepts of culture and exchanging amid sexism

and prejudice. Cultural battlements in gender violence incidences utilize politically convenient

typecasts of culture, advanced by lawyers in the best interests of offenders, to play into already

prevailing deleterious representations of culture. But eventually, what are the penalties of

utilizing such fortifications on prospect survivors and on the community as a whole? Gender

based violence and all the other related violence need to be curtailed by influencing or modifying

the various cultures adopted in various societies otherwise the war against such form of violence

will be futile and ensue over a long period of time.

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References

Ashburn, K., Beske, M., Friederic, K., Katsulis, Y., Kwiatkowski, L., Lundgren, R., ... & Wirtz,

E. (2015). Applying anthropology to gender-based violence: Global responses, local

practices. Lexington Books.

O'Brien, J. E., & Macy, R. J. (2016). Culturally specific interventions for female survivors of

gender-based violence. Aggression and violent behavior, 31, 48-60.

Blyth, Caroline & McRae, Prior. (2018). “Death by a Thousand Paper Cuts”: Transphobia,

Symbolic Violence, and Conservative Christian Discourse. 10.1007/978-3-319-72224-

5_7.

Kalra, G., & Bhugra, D. (2013). Sexual violence against women: Understanding cross-cultural

intersections. Indian journal of psychiatry, 55(3), 244.

Shepherd, L. J. (2012). Gender, violence and popular culture: Telling stories. Routledge.

Shalhoub-Kervorkian, N., & Daher-Nashif, S. (2013). Femicide and colonization: between the

politics of exclusion and the culture of control. Violence against women, 19(3), 295-315.