Factors Relating to Infrequent Domestic Violence Among the Nagovisi

Nash, Jill

doi:10.4324/9780429305306-8

Cited by 5 publications

(6 citation statements)

References 1 publication

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“…Female coalitions often are assumed to be weak in human societies and counterbalanced by strong male coalitions [45]. There are, however, notable exceptions where women cooperate to intervene against male aggression [77,[188][189][190][191]223]. Among Mangrove Australian Aborigines (Arnhem Land, Northern Australia), groups of women take up the cause of other women, supporting and assisting them in conflicts that may be verbal, or escalate to physical confrontation [192, pp.…”

Section: (F ) Female Coalitionsmentioning

confidence: 99%

“…78, 85]Trobriand Islanders[186]Marakwet[187, p. 193]female coalitionary supportWape[188, pp. 145–146]Enga[177]Navajo[180]Garifuna[189]!Kung[190]Nagovisi[191]Mundurucű[148]mangrove Australian Aborigines[192]Marakwet[187, p. 183] a Page numbers indicate specific discussion in reference. b Female cooperation in the context of ritual, social or political ceremony, or shamanism, where women collaborate either in support roles or have public roles in the collective production of food or goods for the ceremony. c Age-graded societies, political or ritual institutions where affiliative groups are based on age, cohort or descent and membership involves cooperative activities.…”

Section: Ethnographic Evidence For Female Cooperation In Small-scale ...mentioning

confidence: 99%

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Female cooperation: evolutionary, cross-cultural and ethnographic evidence

Kramer

2022

Phil. Trans. R. Soc. B

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Women and girls cooperate with each other across many domains and at many scales. However, much of this information is buried in the ethnographic record and has been overlooked in theoretic constructions of the evolution of human sociality and cooperation. The assumed primacy of male bonding, hunting, patrilocality and philopatry has dominated the discussion of cooperation without balanced consideration. A closer look at the ethnographic record reveals that in addition to cooperative childcare and food production, women and girls collectively form coalitions, have their own cooperative political, ceremonial, economic and social institutions, and develop female-based exchange and support networks. The numerous ethnographic examples of female cooperation urge reconsideration of gender stereotypes and the limits of female cooperation. This review brings together theoretic, cross-cultural and cross-lifespan research on female cooperation to present a more even and empirically supported view of female sociality. Following the lead from trends in evolutionary biology and sexual selection theory, the hope going forward is that the focus shifts from rote characterizations of sex differences to highlighting sources of variation and conditions that enhance or constrain female cooperative engagement. This article is part of the theme issue ‘Cooperation among women: evolutionary and cross-cultural perspectives’.

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Section: (F ) Female Coalitionsmentioning

confidence: 99%

Section: Ethnographic Evidence For Female Cooperation In Small-scale ...mentioning

confidence: 99%

Female cooperation: evolutionary, cross-cultural and ethnographic evidence

Kramer

2022

Phil. Trans. R. Soc. B

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“…In the chiefly matrilineal systems of Buka, where the first settlers of the land have the most influential and highest position, male and female chiefs ideally have equal status (Saovana‐Spriggs 2007:15–6). In addition to high status, veto rights over land issues, and performing important ritual‐ and social roles, the sexual assault of women was unfathomable according to several of our female interlocutors (see also Nash 1990:132) 8 . While this latter perspective needs to be contextualised in current efforts by both women and men to target GBV in Bougainville, it leaves no doubt that colonialism, missionisation, and recent developments have led to the erosion of women's agency and socio‐political standing (Hermkens 2011; Nash 1974).…”

Section: Gbv and The Theology Of Gender Equality In The Arobmentioning

confidence: 99%

“…8 8 Nash (1990:132) argues that not only physical violence, but also sexual violence and rape occurred rarely among the Nagovisi. …”

mentioning

confidence: 99%

Gender Equality Theology and Essentialism: Catholic Responses to Gender‐Based Violence and Inequality in Papua New Guinea

Hermkens

Kenneth

McKenna

2022

Oceania

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This paper addresses how Christianity, and in particular Catholicism, is deployed in response to gender‐based violence (GBV) in Papua New Guinea. It provides insights into the various ways the Catholic community, Church, and its clergy respond to and manage GBV. Focusing on a case study in the Autonomous Region of Bougainville in Papua New Guinea, the article reveals how Gender Equality Theology is used and received to address GBV in this region. What transpires is that despite supporting social change, Gender Equality Theology also advocates a particular status quo by essentialising gender relations, and thereby excluding non‐binary gender identifications and relations. The article will discuss this paradox, highlighting the importance of vernacularisation and how despite its conservatism, Gender Equality Theology provides victims, survivors, counselors, and activists with resources to respond to GBV and change gender inequality in the region.

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“…The savagery and brutality of the conflict shocked people in a society were violence and conflict was limited including against women (Nash 1992;Oliver 1973: 201). Previously existing society practice identified the rhythms of life having to be restored after the tribal conflict which was traditionally short-lived.…”

Section: Bougainville -From Civil War To "Peace By Peaceful Means" 55mentioning

confidence: 99%

Pacifying Leviathan: Back to basics in peace-building out of conflict

Williams¹

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<p>This thesis focuses critically on contemporary theory and practice of peace-building where there has been conflict. The commonality of the resumption of violence after peace processes in many recent examples, suggests that both theory and practice have not worked as intended. The thesis explores insights that might improve the odds that governing institutions (or, more particularly, the people who work in them) can put aside violence. In the terms used in this thesis: how might Leviathan be pacified? Therefore, the thesis deals with basics evident in all recorded (and probably pre-historic) human experience. For the modern states of Western Europe and North America, pacifying Leviathan followed centuries of conflict (including two world wars), interspersed with governance reforms and constitutional adjustments. The process is ongoing, but by the middle of the 20th century “the liberal state” clearly emerged, with features that included constitutions, the rule of law, the protection of human rights and the market system. There appeared to be a widespread view after World War II that the liberal state apparatus’ essence could be written down in documents, transplanted into many different historical and cultural contexts and would work much as the model predicted i.e. was easily reproducible, perhaps infinitely, even in smaller and smaller versions. From 1945 to 2010, the numbers of states at the United Nations almost quadrupled (51 to 192). Member 193 (South Sudan) may emerge from decades of conflict in 2011. In all that state formation, the optimistic view was that the new documents and institutions would provide structures within which political and/or ethnic competitors/combatants would engage in non-violent political competition. In this thesis, “reverse-engineering” is the term given to this notion. Such optimism was severely dented by the experiences of many newly-independent states in the mid-late 20th century. As violence escalated in new and existing states all over the world after the Cold War ended (taken, for convenience, as 1990), reverse-engineering remained at the core of the formula for peace-building after conflict. As with the post-colonial period, liberal peace-building since 1990 have also been repeated failures to work as intended, including the resumption of conflict. The most fragile states have posed the hardest problems, not only for the suffering citizens but for the international community seeking how best to help. With this in mind, and accepting that each state and society is unique, this thesis sets out building blocks for alternative approaches. It does not suggest there are simple answers in pacifying Leviathan, either generally or in relation to any particular example. If it is indeed possible in any place (e.g. Haiti) to reduce ongoing conflict, the argument is that these blocks should be amongst the foundations of theory to inform practice. The core thesis is thus that the chances of pacifying Leviathan might be significantly improved if domestic and international actors: • Adopt a conflict transformation approach to guide theory and practice; • Come to terms with groupism – how/why humans bond into groups and the potential this poses for violence and peace; • Understand the importance of receptivity - the notion that critical masses of key actors should squarely face (often when they have become exhausted by) the consequences of violent competitiveness and seek alternatives; • Translate receptivity into learned constitutionalism – learning to govern by rules amongst sufficient actors; and • Develop international assistance guided by the above perspectives, and which, with the consent of the peoples concerned, find ways to stay appropriately engaged for the time needed to strengthen the factors that should pacify Leviathan. The thesis does not focus on future strategies of conflict-reduction – such as economic development to give people stakes in the society, along with disarmament of combatants. Many other studies explore these. Here, the exploration is of the nature of human society, informed by history, examples, case studies and a sweep of cross-disciplinary analysis. Understanding why pacifying Leviathan is so hard is the basic first step, which forms the bulk of this thesis. Putting such understanding into practice involves many further steps. Important as these might be for current and future policy and practice in peace-building, their full development is beyond the scope of this thesis. Some suggestions are made, especially in the conclusion, but elaboration will have to await further work.</p>

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Factors Relating to Infrequent Domestic Violence Among the Nagovisi

Cited by 5 publications

References 1 publication

Female cooperation: evolutionary, cross-cultural and ethnographic evidence

Female cooperation: evolutionary, cross-cultural and ethnographic evidence

Gender Equality Theology and Essentialism: Catholic Responses to Gender‐Based Violence and Inequality in Papua New Guinea

Pacifying Leviathan: Back to basics in peace-building out of conflict

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