Search Results (50)

This paper examines the sexual and reproductive health (SRH) knowledge, experiences, service access, and unmet needs of Rohingya adolescent refugee girls living in the camps of Cox’s Bazar, Bangladesh. The refugee population in these camps is approximately 1.3 million, with more than half under the age of 18 and girls representing over one quarter of the total. Given the growing proportion of adolescent girls, SRH knowledge and service provision are critical both for the refugee community and for Bangladesh’s broader sustainable development goals. Drawing on direct accounts from adolescent girls and insights from community-based key informants, this research explores levels of SRH awareness, willingness to seek care, encounters with sexual violence, understanding of sexually transmitted diseases, and reproductive health priorities. It also identifies barriers to service delivery faced by healthcare and humanitarian providers. The findings highlight how cultural norms, social constraints, and religious beliefs intersect with structural barriers—including lack of education, financial dependence, gender-based violence, and the need for parental or spousal consent—to restrict access to SRH services. Despite these challenges, some participants reported successfully receiving reproductive health care. This paper calls for coordinated action from the government, humanitarian agencies, and social service organisations to improve both the availability and accessibility of SRH services for adolescent refugee girls. Strategies should include enhanced outreach, culturally responsive engagement, and sustained follow-up care to promote safety, dignity, and well-being within the camps. Full article

Situated at the intersection of social history and psychology, this study examines how early Christian communities in Bithynia-Pontus navigated the persecution narrated in Pliny the Younger’s Epistle X 96. Through systematic textual analysis of Latin and Greek sources—triangulated with comparative evidence from Tacitus and corroborating archaeological data—and interpreted through Conservation-of-Resources and Social Identity theoretical frameworks, we reconstruct the repertoire of collective coping strategies mobilised under Roman repression. Our findings show that ritualised dawn assemblies, mutual economic assistance, and a theologically grounded expectation of post-mortem vindication converted external coercion into internal cohesion; these practices neutralised informer threat, sustained group morale, and ultimately expanded Christian networks across Asia Minor. Moreover, Pliny’s ad hoc judicial improvisations reveal the governor’s own bounded rationality, underscoring the reciprocal nature of stress between the persecutor and persecuted. By mapping the dynamic interaction between imperial policy and subaltern agency, the article clarifies why limited, locally triggered violence consolidated rather than extinguished the nascent movement. The analysis contributes a theoretically informed, evidence-based account of religious-minority resilience, enriching both early Christian historiography and broader debates on group survival under systemic duress. Full article

Ṭāhā ʿAbd al-Raḥmān’s Suʼāl al-ʻunf (The Question of Violence) is perhaps the most extensive philosophical-religious critique of violence in Islamic ethics in the last decade. He distinguishes between the notions of violence, force, and struggle, rejecting violence based on Islamic sources and critical ethics. He also suggests dialogism and ethics of trusteeship as viable forms of intellectual confrontation along with a toolkit for engagement with Islamist violent groups. This paper offers first an overview of the current perspectives on non-violence in Islamic ethics. Then, I will explore Ṭāhā ʿAbd al-Raḥmān’s background and trajectory in order to contextualize his contribution to the ongoing debates on ethics in the Moroccan context. Subsequently, I will discuss his main theses and arguments on Islamist violence as well as the toolkit he offers to overcome it. Full article

Domestic violence is a public health problem that has important consequences for the physical, mental and social well-being of individuals and their families, leading to negative effects on future generations, which are exacerbated or inhibited by individual, social and cultural factors. This qualitative study aimed to explore the intergenerational transmission of domestic violence in Peruvian families. Semi-structured interviews were conducted with an adolescent, a mother and a grandfather from nine families. Data were analyzed using reflexive thematic analysis. The analysis revealed the importance of traditional gender norms, machismo and marianismo, in intergenerational transmission. Other important subthemes in maintenance were irritability, social learning, alcohol consumption and economic dependence. On the other hand, support networks, overcoming trauma, knowing how to choose a partner, education and separation were subthemes identified as protective factors and, finally, religious beliefs were associated with contradictory effects, since they can perpetuate violence or serve as a protective factor against violence. The implications of these findings are discussed and a proposal based on the socioecological model of domestic violence is elaborated, covering the four levels: individual, relationship, community and societal. Full article

Somali refugee youth face intersecting stressors related to displacement, economic hardship, and systemic exclusion, yet their coping strategies remain understudied. This study examines the psychosocial distress, coping mechanisms, and help-seeking behaviors of Somali refugee youth in Nairobi’s urban displacement context using a mixed-methods approach. Quantitative analyses assess the prevalence of stressors, coping strategies, and perceived support, while qualitative responses provide insight into lived experiences. Findings reveal that 72% of participants reported distress linked to economic insecurity (15.9%), family separation (16.9%), or refugee-related adversities (13.2%). Religious coping (59.5%) and self-care practices (60.5%) were the most frequently used strategies, while 15.8% relied on avoidance-based methods. Help-seeking patterns showed that 76.7% of participants were willing to seek help in general, but only 40.7% did so for emotional issues, with mothers and same-sex friends being primary sources. Regression analysis (R² = 0.507, p < 0.001) showed that scope of community (β = 0.417, p = 0.001), trust in bonding social capital (β = 0.343, p = 0.012), and perceived community violence (β = 0.346, p = 0.003) were positively associated with perceived support. In contrast, help-seeking intention (β = −0.206, p = 0.049) was negatively associated with perceived support. Other variables—including religious coping, emotional coping, age, gender, and bridging trust—were not significant predictors. These findings underscore the need for community-driven mental health interventions that strengthen existing social structures while integrating culturally adapted service models. Leveraging social capital is essential for fostering sustainable, accessible, and community-based mental health support for displaced Somali youth. Full article

The big challenge regarding social violence is relationships and the quest for societies to live together. As a result, this has affected, in different ways, how various demographics are composed, economies are built and religions are practiced. This investigation weighs in on these matters to delineate the issues critically. It spotlights the thrust of the matter, which is based on trust and fairness. Adopting a categorical theological method, this article interrogates Johann Baptist Metz’s categories of memory, solidarity and narratives in reverse. It highlights relationships, narratives and community to dissect the issues of violence in Taraba State with the intention of restoring relationships. Conflicts result from a series of broken relationships, and they become ethnic and religious. In intentionally engaging these categories, the hope is that they serve as a formidable resource for interrogating these conflicts and providing a reset for healthy living. Full article

The tenets and philosophies of the Igbo traditional religion (ATR) form the bedrock of the Igbo traditional and sociocultural belief system whose principles and practices directly and indirectly influence the perceptions and way of life of the Igbo society. These traditional and sociocultural beliefs are practiced in a way that promotes patriarchy, reducing the women to second-class citizens, and often making room for gender-based violence (GBV) against the women. This study is designed to establish the prevalence, forms, effects, and causes of GBV using results from empirical data. A total of 369 women, selected from 12 villages in Enugu State, South Eastern Nigeria, via single-stage adaptive cluster sampling, were involved in the study. The data were analyzed using means, frequencies, and percentages. This study identified a high presence of all forms of physical, sexual, emotional, and economic violence, as well as violence through harmful traditional religious and widowhood practices. More than 70.0% of physical, sexual, emotional, and economic acts of GBV were perpetrated mainly by intimate partners (husbands and/or boyfriends). There was little evidence of intimate partner violence (IPV) in all the forms of harmful traditional and widowhood practices. Rather, traditional and widowhood acts of violence against women are mainly perpetrated by the female peer group (Umuada), family members, and their husbands’ kinsmen (umunna). This study recommends effective outlets for victims to speak out and an action-oriented legal system to bring offenders to justice. Full article

Background: Internal displacement is a global crisis, with Ethiopia being among the most affected countries due to conflict, violence, and natural disasters. Internally displaced people (IDPs) face multifaceted trauma at the individual, family, and community levels, exacerbating mental health issues such as PTSD and depression. Despite ongoing interventions, many programs lack cultural and contextual adaptations that are suited to Ethiopia’s diverse communities. Aims: This study aimed to explore the cultural and contextual factors influencing trauma-informed interventions for IDPs in Ethiopia and develop a framework for culturally responsive mental health support. Methods: Utilizing Community-Based Participatory Action Research (CBPAR) and interpretative phenomenological research design, data were collected from 42 stakeholders through Focus Group Discussions and in-depth individual interviews, and subsequently analyzed using thematic analysis to identify patterns and themes. Results: Key findings highlighted the ongoing trauma faced by IDPs, the importance of demographic characteristics (e.g., gender and education), and the role of cultural stereotypes in shaping trauma perceptions. Traditional community rituals such as coffee ceremonies have been identified as vital for healing. Effective interventions require cultural alignment, respect for religious values, and integration into community activities. Conclusions: This study underscores the need for culturally and contextually responsive trauma-informed intervention. Incorporating community rituals and engaging local leaders enhances intervention acceptance and effectiveness. The findings provide a framework to address mental health needs while fostering resilience among internally displaced Ethiopian populations. Full article

This article examines the concepts of violence and religion as social phenomena of modernity. Religion and the church are presented not as specific organizations or denominations, but as important social institutions and are reflected in philosophical and anthropological terms. I carry out the idea that religion as a modern social institute in cooperation with other social communities can resist violence, especially its aggressive forms. Based on some philosophical theories, the causes of the emergence of the different forms of social violence, as well as definitions of violence, are explored. In this context, the article presents the ideas of Hanna Arendt, Carl von Clausewitz, Bertrand de Jouvenel, James Mill, and Max Weber. Special attention is paid to the conception of the mimetic origin of aggression and violence in “primitive” or “archaic religions” elaborated by the French philosopher René Girard. He compares the social roots of aggression and violence in these religions with the Biblical ones and prefers the latter for their potential in preventing and overcoming the imitation types of violence. Girard’s anthropological justification of the mentioned historical religious traditions is presented. A significant part of the paper is devoted to the views of the Eastern Church Fathers of Early Christianity, considered in the concurrence of their humanistic ideas with those of noted contemporary philosophers. I see meaningful ideas for preventing extreme forms of violence and aggression in the contemporary world in the doctrines of the Early Eastern and Byzantine Fathers, especially those of the classical patristic period. In this regard, this article presents the anthropological and humanistic teachings of Athanasius the Great, Gregory of Nazianzus, Maximus the Confessor, and John of Damascus. The Early Church Fathers’ ideas are analyzed from a philosophical point of view, as having rational and anthropological grounds which are relevant for the present day’s human existence. Full article

This article explores the theme of youth gaming in the Calvinist Republic of Geneva. This investigation is largely based on disciplinary cases found in the registers of the Consistory of Geneva. Legislative sources, and the registers of the Pastor’s Company and the Small Council, are also used herein. This study, deliberately placed at the crossroads of the history of games, childhood, and Calvinist-style ecclesiastical discipline, aims to shed light on the Consistory’s policy of controlling play activities, and to understand what was at stake. The author defends the idea that the surveillance and control of games played by children was intended to prevent them from straying from their religious education, but also to protect them from the excesses and dangers of abusive play and immoderate behavior (violence, lost money, insults, etc.). Full article

As William Cavanaugh has remarked, the scholarly notion of religion “should often be surrounded by scare quotes. Its flexibility and occasional nebulousness make evaluating its role in conceiving of, effecting, and justifying violence even more difficult. At the same time, it sticks around and remains a vital category of contemporary analysis. What if getting behind the Wars of Religion—the period to which Cavanaugh traces the emergence of his “myth of religious violence”—could plant the seeds for a new paradigm in understanding the relationship between religion and violence? In this article, I analyze the Chronicon of Jean Hocsem, a fourteenth-century canon from Liège. Untranslated into English and rarely written about, Hocsem’s text offers an unexpectedly political perspective on this question. Combining insights from Augustine’s City of God as well as Aristotle’s Politics and basing his ideas on his own experience of nearly constant conflict, Hocsem develops the idea that class antagonisms and human frailty make violence—especially political violence—inevitable. He takes this approach within a polity ruled by a prince-bishop, though one he would not have thought of as “religious”. Hocsem’s solutions are thus avowedly political. His pessimism about such questions leads to an emphasis on mitigating violence through the institution of proper socio-political structures. This reading of Hocsem and his politicizing of the question of violence opens new possibilities for scholars, further calling into question any easy relationship between the modern categories of “religion” and violence. Full article

In the histories of both colonial and postcolonial Malawi, there have been cases of religious-related violence, both in its physical and non-physical forms. Such cases have led to the deaths of the “perpetrators” of violence and ‘innocent’ believers, destruction of property, prison detentions, and even the forced removal of citizens from the country. This paper analyzes two case studies, one in which private citizens perpetrated the violence, led by a preacher called John Chilembwe, of the Providence Industrial Mission (PIM), challenging British colonial authorities during the second decade of the twentieth century. In the second case, the focus is on the independent Malawi government, which used violence against members of the Jehovah’s Witness (JW) religious sect from the early 1960s to the early 1990s, owing to the Witnesses’ disassociation from the demands of the secular state. Using data primarily drawn from various archives and other published studies, this paper argues that the use of ‘religious-based violence’ is not just a domain ‘reserved’ for those experiencing oppression, exclusion, and marginalization. Rather, authoritarian governments, like the one that emerged in postcolonial Malawi and other parts of Africa, also resorted to using ‘religious-based violence’ to serve as a tool for eliminating ‘non-conforming’ religious sects and organizations. In doing so, this paper contributes to the various fields of scholarship, including the relationship between religion and violence in modern Africa and the dynamics and operations of the state in both colonial and postcolonial Africa. Full article

Support for political violence by fundamentalist religious movements is both wide-spread and problematic, and now especially in Christian fundamentalist circles. To address this, this essay describes important components of the sophisticated ascetic and contemplative theory of spirituality of the fourth-century desert Christian spiritual master Evagrius of Pontus. Then, based on his theory, this essay offers guidance to modern-day Christian and non-Christian clergy who want to avoid alienating their congregations through partisan political stances, but who nevertheless seek to reduce those mental, emotional, and relational pathologies in their congregations which predispose passive and active support for political violence. Full article

One of the most devastating practices to be normalised in modern times is gender-based violence. Women and girls in South Africa can no longer enjoy the freedom that was promised by the country’s Freedom Charter during the dawn of democracy. Rape, killing and other forms of female persecution have become common practices, and the most worrying part of this is that the perpetrators of this violence seem to enjoy more freedom than their victims. Unfortunately, this kind of violence is no longer a secular issue but something that is now encountered in religious circles, places in which most people would hope to be sheltered and protected. The article investigates these kinds of violence within the parameters of religious institutions, specifically Pentecostal churches, and also makes some suggestions as to what kinds of approaches we need as a country to eliminate this pandemic. This article uses a desktop/secondary approach to gather data and to reach the conclusions made as a bases for the argument. Full article

Muslims living in non-Muslim countries may experience marginality, which has associations with exclusion, poor socio-emotional health, higher rates of family violence, and poor quality of life. Faith-based strategies have the potential to bridge the gaps and improve the outcomes for these communities. We undertook a reflective evaluation of the individual and group interventions of a Muslim start-up NGO, Community Development, Education and Social Support Inc. (CDESSA) (Adelaide, SA, Australia). Qualitative data were generated via dialogue, storytelling, and making connections with meaning based on observations of the lived experiences of the narrators. The analysis involved revisiting, reordering, refining, and redefining the dialogue, and conscious framing around a theoretical model of community cultural wealth. The results showed the growth of family and community engagement in CDESSA’s support and intervention activities, commencing with a small religious following in 2021 and growing to more than 300 Muslims regularly joining together for faith, health, welfare, and social wellbeing activities. Reflections on the dimensions of aspirational, navigational, social, familial, ethnoreligious, and resilient forms of community cultural wealth showed that the range of individual and group interventions, involving religious leaders, contributed to improving health and wellbeing, thereby growing community capital as a mechanism for strengthening families in this community. Full article