Ackermann, Denise M. “For Such a Thing Is Not Done in Israel: Violence Against Women.” In Archbishop Tutu: Prophetic Witness in South Africa, by L. Hulley, L. Kretzschmar, and L. L. Pato, 145–55. Cape Town: Human & Rousseau, 1996.
Akinade, Akintunde E. “On Rescuing Modernity: Religion, Power, and Gender Violence in Contemporary Nigeria. A Response to: Abdelwahab El-Affendi and Salisu Gumel, ‘Abducting Modernity: Boko Haram, Gender Violence and the Marketplace of Bigotry.’” Hawwa 13, no. 2 (September 4, 2015): 154–58.
Ammah, Rabiatu. “Hope Is as Strong as a Woman’s Arm: Mobilizing amidst Violence against Women and Girls in Africa and Its Diaspora - Reflections of a Ghanaian Muslim Woman.” Journal of Race, Ethnicity, and Religion 7, no. 1 (July 2016): 1–19.
Baron, Eugene. “Dancing with Jesus as the Incarnate Male ‘missionary’ Conversant: A Homeless Group’s Reading of John 4 in Dealing with Gender-Based Violence.” Verbum et Ecclesia 40, no. 1 (January 2019): 1–10.
AbstractIn this article, the metaphor of dancing is used to discuss the skewed gender relations in society as a result of the various interpretations available in terms of the narrative of Jesus and the Samaritan woman (Jn 4). The question explored is the following: how scholarly interpreters of the Bible and the homeless people describe this 'dancing', that is, the human movements between the male and female conversation partners? The author uses the 'woman-friendly' interpretations of various theologians on the John 4:1–42 narrative and juxtaposes it against other theologians' interpretations. Furthermore, the author discusses how a homeless group in the City of Tshwane reflects on and interprets the text. The article builds on the premise that biblical texts like John 4:1–42 – which are interpreted in a way that sustains patriarchy – serve as the cause for gender-based violence. Therefore, although the article does not refer directly to the issue of gender-based violence, it is contributing to 'woman-friendly' interpretations of Biblical texts to counter patriarchal tendencies in society. Intradisciplinary and/or interdisciplinary implications: This is interdisciplinary study as it integrates gender-based violence in the field of sociology, public theology, feminist ethics with missiology. It is also integrating the field of biblical hermeneutics with missiology in terms of a specific biblical text namely Jn. 4 that is analysed.
Bartelink, Brenda E., and Elisabet le Roux. “Navigating State, Religion and Gender: A Case Study of ABAAD’s Gender Activism in Lebanon.” Politeia 37, no. 2 (2018): 1–22.
Blevins, John, and Peter Irunga. “Different Ways of Doing Violence : Sexuality, Religion, and Public Health in the Lives of Same-Gender-Loving Men in Kenya.” Journal of the American Academy of Religion 83, no. 4 (2015): 930–46.
Bryant-Davis, Thema, Katurah Cooper, Alison Marks, Kimberly Smith, and Shaquita Tillman. “Sexual Assault Recovery in the Aftermath of the Liberian Civil War: Forging a Sisterhood between Feminist Psychology and Feminist Theology.” Women & Therapy 34, no. 3 (July 2011): 314–30.
AbstractCross-border feminist collaborations enhance efforts to combat violence against women, including sexual violence. Sexual assault was a pervasive human rights violation perpetrated against many Liberian women during the over decade long Civil War. Based on a review of the mental health literature focusing on the realities of this crime against humanity in the lives of Liberian women, thirteen interviews were conducted with Liberian Church leaders. The participants and the first and second authors are collaborators on faith-based initiatives aimed at serving and empowering Liberian women and girls through the African Methodist Episcopal Church. Interviewees highlight the effects, dynamics, needs, and solutions for Liberian women attempting to recover from these atrocities. This article utilizes feminist theology and feminist psychology as a frame for understanding the experiences of Liberian sexual assault survivors and feminist cross-border collaborations in West Africa.
Burchardt, M. “Saved from Hegemonic Masculinity? Charismatic Christianity and Men’s Responsibilization in South Africa.” Current Sociology 66, no. 1 (2018): 110–27.
Chisale, Sinenhlanhla S. “Experiences of Violence and Self-Perceptions of Visually Impaired Refugee Women in South Africa and Implications for Pastoral Care.” Journal of Theology for Southern Africa 160 (March 2018): 40–57.
AbstractThe editors of this volume highlight the fact that although the Church often stands up for other public issues such as human rights, democratic political rights, economic justice, etc., sexual and gender-based violence do not receive the attention they deserve. There are no theological or cultural arguments that can justify such a position. Sexual and gender-based violence are a scourge that defies our Christian understanding of human dignity ? and challenges the Church in all its formations to respond. ÿAlthough most of the case studies are from Zimbabwe, they challenge us regardless of which country we are living in ? or the tradition of our specific denomination.ÿIn the context of Southern Africa, where the HIV and AIDS burden is among the highest in the world, sexual and gender-based violence are a major contributor to the spread of the disease. This will only change if the Church challenges this practice as part of its educational and public work ? in theological institutions, in congregations, but also in its pastoral work within families.ÿ
Chitando, Ezra. “‘Do Not Tell the Person Carrying That s/He Stinks’: Reflections in Ubuntu and Masculinities in the Context of Sexual and Gender-Based Violence and HIV.” In Living with Dignity: African Perspectives on Gender Equality, edited by Elna Mouton, Gertrude Kapuma, L. D. Hansen, and Thomas Togom, 269–84. Stellenbosch: SUN MeDIA, 2015.
Claassens, L. Juliana M. “A True Disgrace?: The Representation of Violence against Women in the Book of Lamentations and in J. M. Coetzee’s Novel Disgrace.” In Fragile Dignity: Intercontextual Conversations on Scriptures, Family, and Violence, edited by L. Juliana M. Claassens and Klaas Spronk, 73–90. Atlanta: Society of Biblical Literature, 2013.
Claassens, L. Juliana M. “Breaking the Silence about Gender Violence? In Conversation with The Girl with the Dragon Tattoo.” In Sacred Selves: Essays on Gender, Religion and Popular Culture, edited by L. Juliana M. Claassens and S. Viljoen, 1–18. Cape Town: Griffel, 2012.
Claassens, L. Juliana M., and Amanda Gouws. “From Esther to Kwezi: Sexual Violence in South Africa after Twenty Years of Democracy.” International Journal of Public Theology 8, no. 4 (November 2014): 471–87.
Curran, Robyn, Bongi Zengele, and Solange Mukamana. “(Executive Summary) Breaking the Silence: A Needs Assessment of Survivors of Sexual Violence in KwaZulu Natal, South Africa.” South Africa: Tearfund, July 2013.
Deepan, Prabu. “Men, Faith and Masculinities: Burundi - A Baseline Assessment on the Social Attitudes, Relations, and Practices of Men in Relation to Gender, and Sexual and Gender-Based Violence in Burundi.” Tearfund, May 2014.
Deepan, Prabu. “Men, Faith and Masculinities: DRC - A Baseline Assessment on the Social Attitudes, Relations, and Practices of Men in Relation to Gender, and Sexual and Gender-Based Violence in DRC.” Tearfund, 2014.
Deepan, Prabu. “Men, Faith and Masculinities: Rwanda - A Baseline Assessment on the Social Attitudes, Relations, and Practices of Men in Relation to Gender, and Sexual and Gender-Based Violence in Rwanda.” Tearfund, 2014.
AbstractDay 6 of 'HIV, Human Rights, and Reproductive Health Conversations' video series
"We were challenged by men to help them understand how they are socialized, to understand why they become violent." How have you, like Nyambura Njoroge at the World Council of Churches, been engaging men in the response to HIV and sexual and reproductive health issues?
Efthimiadis-Keith, Helen. “Text and Interpretation: Gender and Violence in the Book of Judith, Scholarly Commentary and the Visual Arts from the Renaissance Onward.” Old Testament Essays 15, no. 1 (January 2002): 64–84.
AbstractThe Book of Judith is replete with anomalies, not least of which is the character of its eponymous heroine. Judith is at once presented as a saintly, pure, wise, God-fearing, and yet a vampish, verbally and sexually deceptive widow--a heady mixture of qualities that have elicited more than their fair share of comments and interpretations over the years. E.-K. contends that one of the book's main anomalies concerning its main character is the way that she so easily traverses stereotyped gender roles and perceptions. In particular, E.-K. examines the way that the portrayal of Judith blurs gender lines and obfuscates which gender kills, both within the text and in its artistic renditions from the Renaissance period to the present time. [Adapted from published abstract--Robert D. Haak].] Abstract Number: OTA26-2003-OCT-1875
Erbele-Küster, Dorothea. “A Response to Julie Claassens’s ‘A True Disgrace?: The Representation of Violence against Women in the Book of Lamentations and in J. M. Coetzee’s Novel Disgrace.’” In Fragile Dignity: Intercontextual Conversations on Scriptures, Family, and Violence, edited by L. Juliana M. Claassens and Klaas Spronk, 91–100. Atlanta: Society of Biblical Literature, 2013.
Gertzen, Marius, and L. Juliana M. Claassens. “Innocent Metaphors?: Violence and Patriarchy in Ezekiel 16 and 23 in the Context of Intimate Partner Violence in South Africa.” Journal of Gender and Religion in Africa 20, no. 2 (2014): 99–114.
Hack, Rosemary J. “The Significance of Worldview in Thwarting Spiritual Formation, with Special Reference to Gender-Based Violence in South Africa and Beyond.” Priscilla Papers 31, no. 3 (Summer 2017): 23–28.
Hinga, T. M. “Violence Against Women: A Challenge To the Church.” In Pastoral Care in African Christianity: Challenging Essays in Pastoral Theology, edited by Douglas W. Waruta and Hannah W. Kinoti, 117–33. Nairobi: Acton Publishers, 1994.
Jewkes, Rachel, Yandisa Sikweyiya, Robert Morrell, and Kristin Dunkle. “Gender Inequitable Masculinity and Sexual Entitlement in Rape Perpetration South Africa: Findings of a Cross-Sectional Study.” PloS One 6, no. 12 (December 28, 2011): e29590.
AbstractObjective To describe the prevalence and patterns of rape perpetration in a randomly selected sample of men from the general adult population, to explore factors associated with rape and to describe how men explained their acts of rape. Design Cross-sectional household study with a two- stage randomly selected sample of men. Methods 1737 South African men aged 18–49 completed a questionnaire administered using an Audio-enhanced Personal Digital Assistant. Multivariable logistic regression models were built to identify factors associated with rape perpetration. Results In all 27.6% (466/1686) of men had raped a woman, whether an intimate partner, stranger or acquaintance, and whether perpetrated alone or with accomplices, and 4.7% had raped in the last 12 months. First rapes for 75% were perpetrated before age 20, and 53.9% (251) of those raping, did so on multiple occasions. The logistic regression model showed that having raped was associated with greater adversity in childhood, having been raped by a man and higher maternal education. It was associated with less equitable views on gender relations, having had more partners, and many more gender inequitable practices including transactional sex and physical partner violence. Also drug use, gang membership and a higher score on the dimensions of psychopathic personality, namely blame externalisation and Machiavellian egocentricity. Asked about why they did it, the most common motivations stemmed from ideas of sexual entitlement. Conclusions Perpetration of rape is so prevalent that population-based measures of prevention are essential to complement criminal justice system responses. Our findings show the importance of measures to build gender equity and change dominant ideas of masculinity and gender relations as part of rape prevention. Reducing men's exposure to trauma in childhood is also critically important.
Kamaraa, Eunice K. “From Competition to Complementarity : Gender Reconstruction in Contemporary Africa.” CTC Bulletin 20, no. 3 (2004): 77–81.
Ketschabile, L. L. “Challenges Facing Women in South Africa.” In Archbishop Tutu: Prophetic Witness in South Africa, by L. Hulley, L. Kretzschmar, and L. L. Pato, ??-?? Cape Town: Human & Rousseau, 1996.
Kirya, Monica T., and Laura Nyirinkindi. Towards an Anti-Sexual Gender-Based Violence Norm in the Great Lakes Region of Africa: A Civil Society Review of the Implementation of the 2011 ICGLR Kampala Declaration. Kampala, Uganda: Isis-WICCE, 2014.
AbstractLocal, often unconscious, understanding of male and female informs people's views irrespective of the religious ideology of (for Christians) the imago dei. This affects church teaching about and dealings with spousal violence, usually against wives, and can be an indicator of the failure of contextualising, from Edinburgh to Tonga and Seoul to Accra, actually to challenge context and 'speak the Word of God' rather than of elite-defined culture. In examining five denominations (Assembly of God, Methodist, Lutheran, Roman Catholic, True Jesus Church) in Ghana, South Australia and Taiwan, ecclesial attitudes to divorce are shown to have a crucial effect on an abused woman's decision regarding the marriage, especially where stated clerical practice differs from precept. Adding that to the effects of church teaching, the side-lining of pressure and support groups and the common failure of churches to censure spousal violence of pastors, leads the writer to suggest that any prophetic voice is strangled by shameful culture-bound collusion.
Landman, Christina. “Hi/Stories of Gender in/Justice.” Studia Historiae Ecclesiasticae 34 (April 2008): 161–80.
Le Roux, Arthur Malcolm. “Tamar’s Cry as a Metaphor for Public Awareness against Women Abuse: A Practical Theological Engagement.” DPhil Thesis in Practical Theology, University of the Free State, 2014.
AbstractEnglish: This participatory action research journey with co-researchers in the Galeshewe area, Kimberley explores the impact of public-awareness-campaigns on male abuse against women. In South Africa with its world renowned constitution of human rights and reactive legislative measures to vigorously instill gender equality, women are being abused on a daily basis. In 1982 public-awareness-campaigns analyzed women’s experiences and began to publicly advocate for the ongoing solidarity amongst women, to address the abomination of male abuse against women and for gender equality. In 1999 South Africa joined the global initiative to rebel against male terrorism of women. Public-awareness-campaigns of male abuse against women objectify to minimize and eliminate the atrocity of male abuse against women. The narrative of Tamar in 2 Samuel 13: 1-21 are used as metaphor to give meaning to the atrocity of male abuse against women. Male abuse of women cuts across cultures, nations, societies, religions, social and economic boundaries. It is prevalent amongst married and unmarried heterosexual couples, lesbians and gays and males known and unknown to women who are abused. Within this pluralistic, diverse, democratic and secular country, restriction of women rights is perceived as the result of patriarchal religious teachings. Male abuse against women is inclusive of physical, psychological, emotional and sexual violence. Sexual violence is afforded its own category of violence because of demeaning prevalence within society. The world renowned constitution of South Africa with its vigourous legislation, as well as public-awareness-campaigns fails to prevent the ever pervasive practice of male abuse against women. A change of attitude seems to be needed. This study is both qualitative and empirical narrative research from a social constructionist epistemological perspective. The objective of the research is to gain practical wisdom. How can a public pastoral theology contribute to the success of public-awareness-campaigns? What is the impact of public-awareness-campaigns on male abuse against women? The church was spearheading the apartheid struggle in South Africa. Oppression of races was unacceptable and society fought against this oppression. What is the difference amongst genders that society accepts gender inequality? Where is the vigour of the ecclesia to continue with the struggle for gender equality? Male abuse against women denotes a social construct that infringes on the wholeness and human rights of both males and females. Public-awareness-campaigns in essence advocate for the respect and restoration of human dignity and human rights. Male abuse against women robs men and women of abundant life. Public pastoral theology will be the vehicle through which the research will be done. A holistic approach to the concrete local unique moment of practice can be nothing other than public. Male abuse of women cannot be discussed in the private arena of women only. Males should be included in any discussion or interaction of male abuse against women. Including males in the interactive discussion of male abuse against women guarantee a more holistic approach to the atrocity. Male abuse against women is a reality experience within society. Reality experiences emphasize the context of the individual. The research problem is explored from the narrative of Tamar and is then placed within a public pastoral context. Tamar’s experience at the hand of Amnon is given meaningful understanding within her own religious, cultural and traditional context. It is within this context that her reality experience is verbalized in her cry, “that such a thing is not done in Israel”. A multi-disciplinary, multi-cultural, multi-linguistic, multi-religious holistic approach from the local, specific context is suggested to arrive at meaningful interaction with the abomination of male abuse of women.
Le Roux, Elisabet, Capel Cildwrn, Rose House, Derryvolgie Avenue, and Belfast Bt. “Silent No More: The Untapped Potential of the Worldwide Church in Addressing Sexual Violence.” Stellenbosch University: Tearfund, March 2011.
Longwe, Molly. “Pastor’s Home as Safe Space?: A Critical Feminist Analysis of the Experiences of Pastors’ Wives in the Baptist Convention of Malawi (BACOMA).” Journal of Theology for Southern Africa 146 (July 2013): 42–59.
AbstractAlthough they are a majority of the South African population, African women in South Africa remain on the periphery of the margins of our communities. They are women who, although are a majority, mostly remain without a voice. Does it occasion any surprise then that they continue to be the face of violence in our contexts? It is a fact that the present South African landscape is characterised by, among other social evils, the violent acts perpetrated against women and children. That South Africa ranks among the leading countries in the world with appalling statistics on violence against women is well known. Such violence against a section of the South African population is entrenched by, among others, pronounced patriarchies, female voicelessness, dangerous masculinities and violent biblical hermeneutics. The latter hermeneutics is buttressed by some violent sacred texts interpreted in our predominantly patriarchal contexts. The present article seeks, among others, to bring a voice to the muted voice of the pilegesh in the text of Judges 19 by challenging gender-based violence both in the biblical text and in the African-South African context.
Meyer, Juanita. “Dominant Discourses on What It Means to Be a ‘Real’ Man in South Africa: The Narratives of Adolescent Male Orphans.” Hervormde Teologiese Studies 73, no. 2 (2017): 1–9.
Nadar, Sarojini. “Gender, Power, Sexuality and Suffering Bodies in the Book of Esther : Reading the Characters of Esther and Vashti for the Purpose of Social Transformation.” Old Testament Essays N.S.15, no. 1 (2002): 113–30.
Nasimiyu-Wasike, A. “Domestic Violence Against Women: A Cry for Life in Wholeness.” In Pastoral Care in African Christianity: Challenging Essays in Pastoral Theology, edited by D. W. Waruta and H. W. Kinoti. Nairobi: Acton Publishers, 2000.
Niyonizigiye, Denise, and Elisabet le Roux. “A View on the Current Situation Regarding Sexual Violence in Burundi: The Role of the Church and Possible Avenues for Intervention.” Tearfund, October 2011.
Palm, Selina, and Elisabet le Roux. “Households of Freedom? Faith’s Role in Challenging Gendered Geographies of Violence in Our Cities.” In Just Faith: Glocal Responses to Planetary Urbanisation, edited by Stephan De Beer, 3:135–64. HTS Religion & Society. Cape Town: AOSIS, 2018. library.oapen.org/handle/20.500.12657/25312.
Palm, Selina, Uwezo Lele, Veena O’Sullivan, Rachel Jewkes, E. Bezzolato, P. Deepan, and J. Corboz. “What Works to Prevent Violence against Women and Girls in the Democratic Republic of Congo.” Tearfund, 2019.
AbstractSouth African women live in one of the most violent, yet most religious societies in the world. In some countries like the USA, domestic violence training programs and various resources are available to equip clergy and their faith communities. This is not yet the case in South Africa. This qualitative study is one step towards creating a more comprehensive (inclusive of the religious sector), response to domestic violence. The study aimed at exploring challenges experienced by selected clergy within the Anglican Church of the Diocese of Cape Town when dealing with domestic violence. The sample was drawn based on experience of the clergy with the phenomenon and willingness to participate. Due to the sensitive nature of the study, probing questions were followed up to get in-depth perceptions and experiences of clergy's involvement in domestic violence within their parishes. The findings confirmed the complex nature of domestic violence. Clergy defined domestic violence as an oppressive controlling behaviour. The challenges reported primarily related to the lack of training in dealing with real life issues such as domestic violence during their theological training; the lack of theological guidelines offered by the church to address patriarchal societal practices, beliefs and gender stereotyping; and the lack of guidance on contextual interpretation of Scriptures. This paper addresses components of the study that confirm the enormous opportunity for the Church to refine and re-align itself to the "Gospel Commission" and respond intentionally to humanity regarding domestic violence.
Phiri, Isabel A. “‘Why Does God Allow Our Husbands to Hurt Us?’: Overcoming Violence against Women.” Journal of Theology for Southern Africa 114 (November 2002): 19–30.
Plaatjies-Van Huffel, Mary-Anne. “A Response to Anne-Claire Mulder’s ‘Empowering Those Who Suffer Domestic Violence: The Necessity of Different Theological Imagery.’” In Fragile Dignity: Intercontextual Conversations on Scriptures, Family, and Violence, edited by L. Juliana M. Claassens and Klaas Spronk, 219–26. Atlanta: Society of Biblical Literature, 2013.
Roux, Elisabet le, Neil Kramm, Nigel Scott, Maggie Sandilands, Lizle Loots, Jill Olivier, Diana Arango, and Veena O’Sullivan. “Getting Dirty: Working with Faith Leaders to Prevent and Respond to Gender-Based Violence.” The Review of Faith & International Affairs 14, no. 3 (July 2, 2016): 22–35.
Roux, Elisabet le, Robyn Curran, Bongi Zengele, and Solange Mukamana. “Breaking the Silence: The Role of the Church in Addressing Sexual Violence in South Africa.” South Africa: Tearfund, November 2013.
Roux, Elisabet le. “A Scoping Study on the Role of Faith Communities and Organisations in Prevention and Response to Sexual and Gender-Based Violence: Implications for Policy and Practice.” Stellenbosch: Unit for Religion and Development Research, Stellenbosch University, September 2015.
AbstractSouth Africa is emblematic of why violence against women responses in Africa are failing. While good measures are being rolled out, it lacks a united, comprehensive, multi-disciplinary response.
Roux, Elisabet le. “Why Home, Even When There’s War, Is the Most Dangerous Place for Women.” The Conversation, August 23, 2017.
AbstractShocking new findings show that even in conflict-affected countries where soldiers and rebel fighters are a daily danger to women, their husbands and boyfriends are the bigger threat.
Roux, Elisabet le. “Why Sexual Violence? The Social Reality of an Absent Church.” In Men in the Pulpit, Women in the Pew?: Addressing Gender Inequality in Africa, edited by H. Jurgens Hendriks, Elna Mouton, L. D. Hansen, and Elisabet le Roux. Stellenbosch: AFRICAN SUN MeDIA, 2012.
Sandilands, Maggie, Rachel Jewkes, Uwezo Baghuma Lele, and Nigel Scott. “Does Faith Matter? Faith Engagement, Gender Norms and Violence against Women and Girls in Conflict-Affected Communities: Baseline Research in Ituri Province, Democratic Republic of Congo.” UK: Tearfund, 2017.
Slegh, H., G. Barker, and R. Levtov. “Gender Relations, Sexual and Gender-Based Violence and the Effects of Conflict on Women and Men in North Kivu, Eastern Democratic Republic of the Congo: Results from the International Men and Gender Equality Survey (IMAGES).” Washington, DC; Capetown: Promondo-US and Sonke Gender Justice, May 2014.
Stauffer, Carolyn S. “The Sexual Politics of Gender-Based Violence in South Africa: Linking Public and Private Worlds.” Journal for the Sociological Integration of Religion and Society 5, no. 1 (2015): 1–16.
AbstractReveal is a collection of tools and activities to help churches and others work with communities. It helps a process of community empowerment become even more effective, by providing tools to help uncover, explore and address hidden issues, and by providing technical advice and support for community actions and projects.
Tearfund. “Transforming Masculinities: Great Lakes Region Summary Report: Social Attitudes and Practices of Men in Relation to Gender.” Tearfund, 2014.
Toit, Louise du. “The Right to Interpret: Epistemic Justice for Women in South Africa.” In Justice-Based Ethics: Challenging South African Perspectives, edited by Chris Jones, 3–28. Cape Town: AOSIS, 2018.
AbstractThe article examines the Christ image as it is presented in 1 Pet 2:19-25 in order to shed light on the problematic notion of men following the example (v. 21) of the noble, suffering (vv. 19, 21, 23), beaten (v. 20) Christ, the shepherd and guardian (v. 25) amid the very real reality of gender-based violence in South Africa today. It discusses gender-based violence and 1 Peter; a theoretical orientation to the gendered image of Christ in the NT; and the gendered image of Christ in 1 Pet 2:19-25-values, identity claims (brotherhood, masters, slaves), and behavior (honorable suffering, manly endurance, glorified patience, showing reverence). It concludes that the text of 1 Peter shows that it could not escape the hegemonic masculine framework of its time, and that the portrayal of Christ's gendered character in it is not stable, but rather quite slippery.-C.R.M. Abstract Number: NTA62-2018-2-0768
Wamue, G., and M. Getui, eds. Violence Against Women: Reflection by Kenyan Women Theologians. Nairobi: Acton Publishers, 1996.
Feminist theology and African culture / Musimbi Kanyoro
Violence against women in African oral literature as portrayed in proverbs / Hazel O. Ayanga
Hannah, why do you weep? : I Samuel 1 & 2:1-21 / Nyambura J. Njoroge
The status of women in African naming systems / Mary N. Getui
Gender violence and exploitation : the widow's dilemma / Grace Wamue
Rape as a tool of violence against women / Margret Gecaga
A theological reflection on economic violence against women / Constance R.A. Shisanya
The church in Africa and violence against women
/ Ruth Muthei James
Nguiko : a tempering of sexual assault against women / Hannah W. Kinoti.
Wangila, Mary N. “Negotiating Cultural Rights to Affirm Human Rights: Challenges Women Face in the Twenty-First Century.” Journal of Religion and Violence 4, no. 1 (2016): 39–57.
AbstractSV Church Resource singles 1 A4 PGS SV Church Resource singles 3 A4 PGS SV Church Resource singles 2 A4 PGS
Weber, Shantelle, and Nadine Bowers Du Toit. “Sexual Violence against Children and Youth: Exploring the Role of Congregations in Addressing the Protection of Young Girls on the Cape Flats.” Hervormde Teologiese Studies 74, no. 3 (2018): 1–8.
West, Gerald O., Charlene Van der Walt, and Kapya Kaoma. “When Faith Does Violence: Reimagining Engagement between Churches and LGBTI Groups on Homophobia in Africa.” Hervormde Teologiese Studies 72, no. 1 (2016): 1–8.
AbstractFighting the Silence (2007) is a 53 minute documentary made by Ilse and Femke van Velzen for IFPRODUCTIONS, The Netherlands.
The project was sponsored by ICCO, Oxfam-Novib, Cordaid, the Dutch Embassy in the DRC, United Broadcast Facilites, CMC and the Democracy and Media Foundation. The film highlights the horror of widespread rape in the Democratic Republic of Congo and through compelling images, shows the consequences of sexual violence and the first, faltering steps towards a remedy.
For more details, contact - email@example.com - www.ifproductions.nl
Zengele, Bongi. “Church Resource Manual on Sexual Gender Based Violence: Contextual Bible Studies to Transform Our Response to Sexual Gender Based Violence.” Edited by Seren Boyd. We Will Speak Out South Africa. Accessed February 3, 2020.
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