Although male perpetration of violence against female partners is a global concern, there continues to be insufficient research attention on this phenomenon. The current study aimed at exploring experiences of male perpetrators of violence against their female partners in intimate relationships. The specific objectives were to get an understanding of the reasons and beliefs contributing towards perpetration of domestic violence, explore the barriers that perpetrators encounter with regard to receiving reformative support, and to suggest possible strategies that can be adopted to reduce or prevent domestic violence. Adopting a qualitative approach, data were obtained through in-depth interviews and participant observations involving 22 convicted male perpetrators in the Nsawam Prisons in the Eastern Region of Ghana, followed by interviews with stakeholders at the offices of the Domestic Violence & Victim Support Unit (DOVVSU) of the Ghana Police Service. The Interpretative Phenomenological Analysis (IPA) was used to analyse the data. Each transcript went through a thorough analysis to extract themes which were subsequently Synchronised. Overall, the findings from the present study elucidated some theoretical and practical implications. It reveals the following major themes: perception of inequality between sexes, bride price, childhood experience/witness of abuse, and victim blaming as contributory factors to the phenomenon of male violence against women. / Psychology / D. Phil. (Psychology)

Submitted in fulfillment of the requirements for the degree of Master of Management Science: Public Management (Peace-building), Durban University of Technology, Durban, South Africa, 2016. / The purpose of the study was to assess or investigate the forms, causes and effects of violence towards lone women from Pumula Township, Bulawayo, Zimbabwe. In finding these it seeks to prevent violence towards these lone women. It is noted that structural male dominant culture and inequality are the major causes of violence towards lone women in Pumula; this is also similar in Sub-Saharan Africa. Many studies on lone women have been done worldwide and to the best of my knowledge, none that seeks for substantive solutions has been done in Bulawayo. This study was exploratory and qualitative in nature. This was done through a forum, focus group interviews and personal interviews. The data in the forum was collected by an advisory team and the researcher was the facilitator in all interviews. The major method of data collection was the focus group interviews. Also for triangulation purposes, and to complement the focus group interviews, individual interviews were done. Stakeholders’ workshops and lone women workshops were conducted to propose the means that could be used to reduce violence against lone women. Ethical standards were observed during the study. The findings of the study indicate that violence towards lone women is caused by a patriarchal culture and the social norms that make lone women to be stigmatised, ostracised and discriminated against because of their status. The confiscation of their property after the death of their spouses, or divorce, the struggle to shelter and care for their children often causes lone women ill-health and low self-esteem. They also find it difficult to find time for self as they are the breadwinners. It was proposed that the community and the lone women work together to curb violence against lone women and to combat all the injustices that are happening within society. Women empowerment and development can eradicate violence against the lone women. / M

Thesis (MSc)--Stellenbosch University, 2003. / ENGLISH ABSTRACT: Introduction Worldwide, up to 25% of women are assaulted during pregnancy, with estimates varying between populations. Violence has been associated with adverse pregnancy outcome, including preterm birth, abruptio placentae and low birth weight. Among the Coloured population of the Western Cape the incidence of spontaneous preterm birth is 20%, compared to the global figure of 10%. Overall, the rate of preterm labour has not dropped over the past 40 years and no clearer answer as to a specific cause has been found. The objective of this study was to determine whether patients who deliver preterm experience more domestic violence than those who deliver at term. Methods Two groups of patients were assessed. Firstly, patients who spontaneously delivered between 24 and 33 weeks (24wOd - 33w6d), who were admitted for suppression of active labour after 24 weeks, or who experienced placental abruption before 34 weeks, were screened for domestic violence using the "Abuse Assessment Screen". A second group of women, attending a local Midwife Obstetric Unit with uncomplicated pregnancies, completed the same questionnaire. The questionnaires were all administered by the same person (J.S.) after written informed consent was given. Results A total of 229 patients were interviewed, 99 in the low risk (LR) and 130 in the preterm labour (PTL) group, which included 23 women with abruptio placentae. The PTL group experienced significantly more violence throughout their lives than the LR group (59.7% vs. 40.4%, p = 0.038). Experiences of violence within the last year or during the pregnancy did not reach statistical significance between the two groups, although the numbers were higher for the PTL group. The PTL group smoked significantly more cigarettes per day (p = 0.009), used more alcohol (p < 0.001) and had a higher incidence of syphilis than the LR group (p = 0.005). These differences remained the same when the abruptio's were analyzed as a separate group. Conclusions: Women who delivered preterm did experience more violence at some point in their lives and were also more likely to engage in high-risk behaviour. Violence alone does not seem to cause PTL directly, but is part of a low socioeconomic lifestyle. The fact that the alcohol use is so high among these women is a problem that needs to be addressed, but once again, it is possibly the result of deeper social problems. The need for education on values and respect, family planning use and low risk sexual behaviour is once again challenged. / AFRIKAANSE OPSOMMING: GEWELD TEEN VROUE -IMPAK OP REPRODUKTIEWE GESONDHEID EN UITKOMS VAN SWANGERSKAP Inleiding Daar word beraam dat tot 25% van alle swanger vroue aangerand word, maar die insidensie wissel tussen verskillende populasies. Ervarings van geweld kan 'n direkte of indirekte oorsaak wees van swak verloskundige uitkoms wat voortydse kraam, abruptio placentae en lae geboortegewig insluit. In die Wes- Kaap, onder die Kleurlingbevolking, is die insidensie van voortydse kraam 20%, wat swak vergelyk met die wêreldwye insidensie van 10%. Gedurende die laaste 40 jaar het die voorkoms van voortydse kraam nie verminder nie en geen deurbrake is gemaak t.o.v die oorsaak van die probleem nie. Die doel van hierdie studie was om te bepaal of vroue wat prematuur verlos moontlik meer geweld ervaar as vroue wat op normale swangerskapsduur verlos. Metodes Twee groepe vroue is bestudeer. Die eerste groep het vroue ingesluit wat spontaan verlos het tussen 24 en 33 weke (24wOd - 33w6d) of vroue wat na 24 weke swangerskapsduur toegelaat is vir onderdrukking van kraam. Vroue met plasentale loslating (abruptio placentae) voor 34 weke, sonder onderliggende hipertensiewe toestande, was ook ingesluit in die groep. Daar is m.b.v. 'n vraelys ("Abuse Assessment Screen") bepaal watter van die vroue gesinsgeweld ervaar het. Die tweede groep het vroue ingesluit met ongekompliseerde swangerskappe en wat by 'n nabygeleë kliniek voorgeboortesorg ontvang het. Hulle is ook gevra om die vraelys te voltooi en is opgevolg om die uitkoms van hulle swangerskappe te noteer. Die vraelyste is almal deur een persoon (J.S.) aan die vroue voorgelê nadat hulle ingeligte, skriftelike toestemming gegee het. Resultate 'n Totaal van 229 vroue was ingesluit, 99 in die lae risiko (LR) groep en 130 in die voortydse kraam (VK) groep, waarvan 23 abruptio placentae gehad het. In vergelyking met die LR groep, het die VK groep het betekenisvol meer geweld in hulle leeftyd ervaar (59.7% teenoor 40.4%, p = 0.038). Geweld wat tydens die afgelope jaar of tydens die swangerskap ervaar is, het nie betekenisvol verskil tussen die twee groepe nie, alhoewel die getalle hoër was vir die VK groep. Die VK groep het betekenisvol meer sigarette per dag gerook (p = 0.009), meer alkohol gebruik (p < 0.001) en het 'n hoër insidensie van sifilis gehad as die LR groep (p = 0.005). Hierdie verskille was steeds beduidend nadat dié met abruptio placentae as 'n aparte groep geanaliseer is. Gevolgtrekking Die vroue wat prematuur verlos het, het meer emosionele en fisiese geweld in hulle leeftyd ervaar en is meer geneig om 'n ongesonde leefstyl te handhaaf. Geweld blyk nie 'n direkte oorsaak van voortydse kraam te wees nie, maar gaan gepaard met 'n lae sosio-ekonomiese lewensstyl. Die hoë insidensie van alkoholgebruik onder swanger vroue is 'n probleem wat aangespreek moet word, maar dit is waarskynlik die manifestasie van dieper emosionele probleme. Opvoeding in terme van waardes en respek, gesinsbeplanning en veilige seksuele gedrag is gevolglik 'n noodsaaklikheid.

A research report submitted in partial fulfilment of the requirements for the Degree of Master of Arts in Political Studies by Coursework and Research Report in the Department of Political Studies Faculty of Humanities March 2016 / Domestic violence is both a local and global phenomenon. Much research has been conducted on its incidence in South Africa, but there is a dearth of research on how it affects Muslim communities. Thus, this research report contributes to the literature in providing a case study of how a select middle class cohort of Muslims in Johannesburg, by gender and generation, discursively construct their perspectives on domestic violence in their community. The research investigates how members of Muslim congregations understand and define gendered violence, particularly violence against women. The research report addresses two key themes through the research. The first, involves a textual analysis of the interpretations of Chapter 4 Verse 34 in the Qur’an. The interpretations and understandings of this verse and of Islam form the basis for how the respondents defined, understood and perceived gendered violence in their community and in wider society, especially violence against women. The main focus of the empirical research, addresses how a diverse group of respondents relate to the issue of violence against women in Islam and in the Muslim community. This research report adopts a case study approach and thus does not have general applicability. However, through an analysis of focus groups and individual interviews, which form the basis of the research, the report presents the perspective on domestic violence as discussed by select Muslims in Johannesburg. It interrogates the notion of the public and private, of honour and shame versus security, and investigates the avenues of escape available to women. The respondents argue that while intimate family violence is a general social problem, it occurs in Muslim homes to a lesser extent. They refer to the writings of the Prophet Muhammad, his life and personal conduct, in order to show that domestic violence is not allowed in Islam. However, the older men and women respondents both directly and indirectly blame women for the abuse they endure. This victim-blaming resides within a strongly patriarchal bias that creates the idea that men are the protectors and representatives of the family in the public realm and inevitably justifies domestic violence. The younger cohort provided a somewhat less rigid set of perspectives that were less judgemental in nature. The distinction made between the public and private realms proved to be an important one in defining the status and roles of women and men, and in shaping what could be disclosed in public and what should remain private. Honour proved to be a central precept in the significance of privacy. In Islamic culture, the private sphere is associated with honour and if what is meant to be private is made public, this idea of honour is breached and the family suffers humiliation. But the women bear the brunt of the blame. Thus, the debate about honour in Muslim culture and Islamic precepts of what is right and wrong is critical in bringing the issue of domestic violence to the fore as a violation of women’s rights on the one hand, and Islamic dogma on the other. The resolution of this conflict is important in determining the role of the Jamiat and Muslim congregations in offering mechanisms of support for abused women and avenues of escape from the abuse. However, these mechanisms and avenues will only work if what is meant to be ‘a private matter’ is no longer made an issue of honour in Muslim communities / MT2017

A research project submitted in partial fulfilment of the requirements for the degree of Master of Arts (Psychology) in the Faculty of Humanities, University of the Witwatersrand, Johannesburg, March 2017. / Intimate Partner Violence (IPV) is a pervasive problem affecting many women in South Africa and worldwide. Due to the many consequences that victims of IPV experience, it is increasingly seen as a public health concern. Despite interventions targeted at reducing the rates of IPV, it still remains prevalent in South African communities. Research has mainly explored IPV from the victims’ perspective and only in recent years has there been a marked interest in perpetrators of IPV. This study explores an identified gap in literature which examines the experiences and actions of male perpetrators of IPV. In-depth interviews were conducted with five men who were a part of a perpetrator reintegration programme at a Non-Governmental Organisation in Johannesburg. The data was analysed using Interpretive Phenomenological Analysis in an attempt to better understand their reported individual experiences. The study found that there was little consensus amongst perpetrators of IPV regarding the nature and causes of violence. IPV is normalised by many perpetrators. It is embedded in a context of patriarchy which emphasizes male dominance over the household, the finances and the women and children. Men and women are socialized into the context of patriarchy. Through the research, it was found that perpetrators view their actions as a response to something their partner did wrong or did not do, thus the act is seen as justified, the use of blame and minimization of the act were common responses when asked about experiences of IPV. Traditional customs such as Lobola allowed men to believe that they owned their wives, and through this had dominance and control over the relationship. This was viewed by participants as a right to discipline and punish one’s partner. / XL2018

Introdução: A violência contra a mulher tem se apresentado como relevante problema social e de saúde pública, ganhando expressão global na sociedade contemporânea que aponta para sua complexidade e desafios. No Brasil, a promulgação da Lei Maria da Penha (11.340/2006) representa conquista do movimento das mulheres e avanço na busca de tratamento da questão. Dentre os desafios à implementação da Lei a participação em Grupos Reflexivos tem se apresentado, a título de experiência, como estratégia de encaminhamento jurídico aos homens denunciados como autores de violência, que optam voluntariamente pela participação nos mesmos como indicativo de possível atenuação da pena caso, como réu, seja condenado. Objetivo: Em termos gerais, o presente trabalho se propõe a refletir sobre as contribuições relatadas pelos sujeitos da pesquisa à participação dos mesmos em um Grupo Reflexivo e os significados atribuídos pelos mesmos à essa vivência para suas relações afetivo-conjugais e desconstrução de estereótipos de gênero. Método: A pesquisa foi de natureza qualitativa, na perspectiva da historia oral do tipo temática. Foram realizadas entrevistas em profundidade, mediante roteiro temático, com sete homens denunciados pela Lei Maria da Penha, que participaram de Grupo Reflexivo realizado na cidade de São Paulo. As falas foram transcritas e interpretadas à luz da literatura sobre violência, gênero e masculinidades, buscando-se uma aproximação à denominada análise de discursos, que contempla a ideia do lugar social de onde se fala. Resultados e Discussão: Na chegada ao grupo os homens relatam sentimento de estranhamento e não pertencimento por não se identificarem como autores de violência, pela conotação social atribuída a tal expressão: a de agressores ou criminosos. Pela característica aberta e de fluxo contínuo do Grupo Reflexivo, que leva a um acolhimento de discursos diferenciados por parte de todos os membros do grupo, e não somente dos coordenadores/ facilitadores, a partir do segundo encontro nossos entrevistados passam a identificá-lo como rico espaço de interlocução e a atribuir sentido às suas participações no mesmo. Foram identificadas mudanças em relação às suas concepções acerca da violência contra a mulher, inicialmente atribuída somente a agressões físicas graves, assim como novos posicionamentos frente aos conflitos afetivo-conjugais e de gênero. Antes naturalizados, tais conflitos passaram a ser entendidos como marcadores da ocorrência de violência em potencial e risco de denúncia. Daí todos os homens investigados, independentemente de sua categoria sócio-profissional e nível de escolaridade, mencionarem como grande contribuição da participação no grupo a identificação de estratégias pessoais para se prevenirem dessa ordem de conflitos com as mesmas ou com novas companheiras. Nessas estratégias delineia-se, em seus discursos, a busca de flexibilização e (re)significação dos relacionamentos. Considerações Finais: A presente pesquisa permite evidenciar a grande contribuição que os grupos reflexivos podem propiciar à desconstrução dos estereótipos de gênero e da masculinidade hegemônica, em nossa sociedade, por possibilitar aos homens novo entendimento acerca do significado La Lei Maria da Penha e da sua importância no combate a prática da violência contra as mulheres. Para maior alcance social e jurídico de tais grupos é sugerido o aprofundamento de alguns temas identificados como cruciais e destacada a relevância de que tais grupos possuam lugar definido na aplicação da Lei e estejam oficialmente inscritos na política pública de combate à violência contra a mulher. / Introduction: Women violence, a relevant social and Public Health problem, has gained global expression in contemporary society with its complexity and challenges. In Brazil, the passing of the bill Lei Maria da Penha (11.340/2006) represents an achievement of the women movement and an advance in search for solution. Among the challenges legal of the implementation of the law reflexive groups has been attempted as a strategy of referral of men reported as violence perpetrators who volunteer to participate in search for sentence mitigation in case of conviction. Objectives: The present work aims at reflecting on the contribution reported by the study participants as members of the reflexive group and the meanings generated by the experience towards their affective marital relations along with the gender stereotype deconstruction. Method: This is a qualitative research study from a thematic oral story perspective with seven men reported as violence perpetrators under the Lei Maria da Penha participating in the Reflexive Group in the city of São Paulo. In depth thematic scripted interviews were carried out. Statements were transcribed and interpreted in the light of violence, gender and masculinities literature, in consonance with discourse analysis, that contemplates the idea of the social locus of discourse terrain. Results and Discussion: On arrival the group of men refers strangeness and mismatch for not perceiving themselves as violence perpetrators given the social connotation of the label assaulter and criminal. Given the openness and continuous flow present in the reflexive groups there is acceptance of different discourses, not restrictive to coordinators, but also of those generated by all members of the group. Thus the interviewees perceive the group as of the second meeting as a rich space of interlocution and see meaningfulness in their participation. Change was identified in their concepts of women violence at first attributed to solely to severe physical assault alongside with new attitude concerning gender and affective marital conflicts. Originally seen as natural, such conflicts are then perceived as markers of potential violence occurrence and report risk. Hence, irrespective of socio-professional category and schooling level, all studied men refer the participation in the group as significant contributor to the identification of personal strategies for prevention of such kind of conflict both with the present or new partners. Their discourse displays such strategies in the search of flexibility and re signification of relationships. Conclusion: The present study brings into focus the marked contribution of reflexive Groups towards the deconstruction of gender stereotypes and hegemonic masculinity in our society. It enables men to exercise novel understanding of the meaning of Lei Maria da Penha and its importance in the combat against women violence. This work also puts in evidence that the broadening of the social and juridical scope of Reflection Groups demands both the deepening of a few themes identified as crucial. It highlights the clear relevance of such groups for the enforcement of the law and the need for its official inclusion in the public policy of combat against women violence.

In addition to the reproductive benefits associated with outcompeting sexual rivals and being seen as an attractive mating prospect by women, research suggests that competition adaptively regulates men's sexual interest and behavior in preparation for mating opportunities following competitive outcomes, with victory leading to an increase in sexual interest and loss leading to a decrease in sexual interest. One hundred fifteen undergraduate men engaged in a contrived competitive task in which a third were led to believe that they won, a third were led to believe that they lost, and a third were led to believe that they neither won nor lost. Participants completed the Rape Attitudes and Beliefs Scale (RABS), which was used to test whether the effects of competition extend to men's proneness to sexual aggression. In addition, the current study attempted to replicate Gorelik and Bjorklund's (2015) finding that only single men's sexual interest is affected by competition. Results did not reveal an effect of competition on men's rape proclivity, although there were effects in the predicted direction on two of the RABS items. Gorelik and Bjorklund's (2015) effect of competition on men's sexual interest was not replicated. Limitations, implications for the understanding of the biology of sexual aggression, and directions for future research are discussed. / Includes bibliography. / Dissertation (Ph.D.)--Florida Atlantic University, 2015. / FAU Electronic Theses and Dissertations Collection

J. M. Coetzee's brutal novel Disgrace questions popular understandings of criminality and victimhood by establishing parallels between its various characters and their actions. Through close reading of Coetzee's descriptions of protagonist David Lurie's behaviors and attitudes towards women, non-human animals, and people of color compared with descriptions of the mysterious trio of men who rape Lurie's daughter and coldly kill the dogs in her kennels, I argue that the line Disgrace draws between Lurie and these men is deliberately flimsy, ultimately all but disappearing if we look closely enough at their behaviors and descriptions rather than their justifications. I also argue that the novel's perpetrators rely upon archetypical "rapist" and "criminal" constructs, resulting in an inability for them to ever accurately address their own crimes, despite Coetzee's descriptive parallels. Ultimately, I read Disgrace as suggesting that there can be no resolution for violence so long as these mythical archetypes persist. / by Ashley B. Harrintgon. / Thesis (M.A.)--Florida Atlantic University, 2013. / Includes bibliography. / Mode of access: World Wide Web. / System requirements: Adobe Reader.

Introdução: A violência contra a mulher tem se apresentado como relevante problema social e de saúde pública, ganhando expressão global na sociedade contemporânea que aponta para sua complexidade e desafios. No Brasil, a promulgação da Lei Maria da Penha (11.340/2006) representa conquista do movimento das mulheres e avanço na busca de tratamento da questão. Dentre os desafios à implementação da Lei a participação em Grupos Reflexivos tem se apresentado, a título de experiência, como estratégia de encaminhamento jurídico aos homens denunciados como autores de violência, que optam voluntariamente pela participação nos mesmos como indicativo de possível atenuação da pena caso, como réu, seja condenado. Objetivo: Em termos gerais, o presente trabalho se propõe a refletir sobre as contribuições relatadas pelos sujeitos da pesquisa à participação dos mesmos em um Grupo Reflexivo e os significados atribuídos pelos mesmos à essa vivência para suas relações afetivo-conjugais e desconstrução de estereótipos de gênero. Método: A pesquisa foi de natureza qualitativa, na perspectiva da historia oral do tipo temática. Foram realizadas entrevistas em profundidade, mediante roteiro temático, com sete homens denunciados pela Lei Maria da Penha, que participaram de Grupo Reflexivo realizado na cidade de São Paulo. As falas foram transcritas e interpretadas à luz da literatura sobre violência, gênero e masculinidades, buscando-se uma aproximação à denominada análise de discursos, que contempla a ideia do lugar social de onde se fala. Resultados e Discussão: Na chegada ao grupo os homens relatam sentimento de estranhamento e não pertencimento por não se identificarem como autores de violência, pela conotação social atribuída a tal expressão: a de agressores ou criminosos. Pela característica aberta e de fluxo contínuo do Grupo Reflexivo, que leva a um acolhimento de discursos diferenciados por parte de todos os membros do grupo, e não somente dos coordenadores/ facilitadores, a partir do segundo encontro nossos entrevistados passam a identificá-lo como rico espaço de interlocução e a atribuir sentido às suas participações no mesmo. Foram identificadas mudanças em relação às suas concepções acerca da violência contra a mulher, inicialmente atribuída somente a agressões físicas graves, assim como novos posicionamentos frente aos conflitos afetivo-conjugais e de gênero. Antes naturalizados, tais conflitos passaram a ser entendidos como marcadores da ocorrência de violência em potencial e risco de denúncia. Daí todos os homens investigados, independentemente de sua categoria sócio-profissional e nível de escolaridade, mencionarem como grande contribuição da participação no grupo a identificação de estratégias pessoais para se prevenirem dessa ordem de conflitos com as mesmas ou com novas companheiras. Nessas estratégias delineia-se, em seus discursos, a busca de flexibilização e (re)significação dos relacionamentos. Considerações Finais: A presente pesquisa permite evidenciar a grande contribuição que os grupos reflexivos podem propiciar à desconstrução dos estereótipos de gênero e da masculinidade hegemônica, em nossa sociedade, por possibilitar aos homens novo entendimento acerca do significado La Lei Maria da Penha e da sua importância no combate a prática da violência contra as mulheres. Para maior alcance social e jurídico de tais grupos é sugerido o aprofundamento de alguns temas identificados como cruciais e destacada a relevância de que tais grupos possuam lugar definido na aplicação da Lei e estejam oficialmente inscritos na política pública de combate à violência contra a mulher. / Introduction: Women violence, a relevant social and Public Health problem, has gained global expression in contemporary society with its complexity and challenges. In Brazil, the passing of the bill Lei Maria da Penha (11.340/2006) represents an achievement of the women movement and an advance in search for solution. Among the challenges legal of the implementation of the law reflexive groups has been attempted as a strategy of referral of men reported as violence perpetrators who volunteer to participate in search for sentence mitigation in case of conviction. Objectives: The present work aims at reflecting on the contribution reported by the study participants as members of the reflexive group and the meanings generated by the experience towards their affective marital relations along with the gender stereotype deconstruction. Method: This is a qualitative research study from a thematic oral story perspective with seven men reported as violence perpetrators under the Lei Maria da Penha participating in the Reflexive Group in the city of São Paulo. In depth thematic scripted interviews were carried out. Statements were transcribed and interpreted in the light of violence, gender and masculinities literature, in consonance with discourse analysis, that contemplates the idea of the social locus of discourse terrain. Results and Discussion: On arrival the group of men refers strangeness and mismatch for not perceiving themselves as violence perpetrators given the social connotation of the label assaulter and criminal. Given the openness and continuous flow present in the reflexive groups there is acceptance of different discourses, not restrictive to coordinators, but also of those generated by all members of the group. Thus the interviewees perceive the group as of the second meeting as a rich space of interlocution and see meaningfulness in their participation. Change was identified in their concepts of women violence at first attributed to solely to severe physical assault alongside with new attitude concerning gender and affective marital conflicts. Originally seen as natural, such conflicts are then perceived as markers of potential violence occurrence and report risk. Hence, irrespective of socio-professional category and schooling level, all studied men refer the participation in the group as significant contributor to the identification of personal strategies for prevention of such kind of conflict both with the present or new partners. Their discourse displays such strategies in the search of flexibility and re signification of relationships. Conclusion: The present study brings into focus the marked contribution of reflexive Groups towards the deconstruction of gender stereotypes and hegemonic masculinity in our society. It enables men to exercise novel understanding of the meaning of Lei Maria da Penha and its importance in the combat against women violence. This work also puts in evidence that the broadening of the social and juridical scope of Reflection Groups demands both the deepening of a few themes identified as crucial. It highlights the clear relevance of such groups for the enforcement of the law and the need for its official inclusion in the public policy of combat against women violence.

Thesis ((M.A. (Clinical Psychology)) --University of the North, 2002 / Violence against women ts a manifestation of historically unequal power relations between men and women, which has led to the domination of women by men and to the prevention of the full advancement of women. It is an old phenomenon that was kept secret, and people pretended that the problem did not exist. It wasn't until the feminist activists openly addressed the issue of inequality that included women's lack of rights and low status within marriage and society as well as battering that the taboo topic was changed into a subject extensively investigated. Extensive research on the topic now exists. As is the case in many developing countries, research on violence against women in Namibia is relatively rare. Research regarding the mental health consequences of abuse is virtually non-existent. It is to this area of research that the present study addressed itself. This study aimed at describing and determining the mental health consequences of battering to which Namibian women are subjected. The study followed both qualitative and quantitative research approaches. Qualitative research used in-depth interviews based on a semi-structured questionnaire. The measures utilized was an Abuse Disability Questionnaire (ADQ). A demographic questionnaire identifying battered women variables was also utilized. A total of 60 battered women were surveyed and all 60 women completed the questionnaires. In quantitative methods, data were analysed in terms of descriptive statistics. In qualitative methods, closely related data were grouped together under specific titles to serve as categories. The results indicated that Namibian battered women endure physical, emotional, sexual and financial abuse. The results has shown that age, education, religion, employment status and marital status do not matter. Women are still being battered. The results also indicated that Namibian battered women are indeed subjected to various negative mental health consequences.