scholarly journals DOMESTIC VIOLENCE AGAINST WOMEN IN NIGERIA: A PHILOSOPHICAL STUDY

Author(s):  
Chris O. Abakare

Family, apart from providing security and emotional support should provide the most secure environment for an individual to grow. However, domestic violence is largely evident in the Nigeria families and societies. Although, women are worshipped as deities at home in some cultures in Nigeria, they are also treated as second class members of the family. This is largely due to the patriarchal nature of the Nigerian society. The essence of this work is to investigate domestic violence against woman in Nigeria. This work discovers that the lack of physical power leads to general timidity in women. This work discovers that domestic violence is perpetrated by family members against women in the family, ranging from single assault to aggravated physical battery, threats, intimation, coercion, stalking, humiliating verbal use, forcible or unlawful entry, sexual violence, marital rape, dowry and even female genital mutilation. This work is of the opinion that domestic violence bluntly trips women of their most basic human rights, the right to safety in their homes and community and should be discourage.Family, apart from providing security and emotional support should provide the most secure environment for an individual to grow. However, domestic violence is largely evident in the Nigeria families and societies. Although, women are worshipped as deities at home in some cultures in Nigeria, they are also treated as second class members of the family. This is largely due to the patriarchal nature of the Nigerian society. The essence of this work is to investigate domestic violence against woman in Nigeria. This work discovers that the lack of physical power leads to general timidity in women. This work discovers that domestic violence is perpetrated by family members against women in the family, ranging from single assault to aggravated physical battery, threats, intimation, coercion, stalking, humiliating verbal use, forcible or unlawful entry, sexual violence, marital rape, dowry and even female genital mutilation. This work is of the opinion that domestic violence bluntly trips women of their most basic human rights, the right to safety in their homes and community and should be discourage. Keywords:Domestic violence, Women, Patriarchy, Nigeria.

2010 ◽  
Vol 9 (3) ◽  
pp. 279-307 ◽  
Author(s):  
Benjamin Gregg

AbstractNo one, neither speculative philosopher nor empirical anthropologist, has ever shown human rights to be anything other than a culturally particular social construction. If human rights are not natural, divine, or metaphysical, then they can only be a social construction of particular cultures. If so, then many cultures may justifiably reject them as culturally foreign and hence without local normative validity. In response to this conclusion I develop a cognitive approach to any local culture ‐ a cognitive approach in distinction to a normative one. It allows for advancing human rights as rights internal to any given community’s culture. Human rights can be advanced internally by means of “cognitive re-framing,” a notion I develop out of Erving Goffman’s theory of frame analysis. I deploy it in two examples: female genital mutilation in Africa and child prostitution in Asia.


2019 ◽  
Vol 4 (2) ◽  
pp. 222-237
Author(s):  
Aruni Wijayath

Female genital mutilation (FGM) is a ritual and religious and cultural practice among the Moor, Malay and Dawoodi Bohra ethnic communities in Sri Lanka. The process of FGM is ensconced from the general public in Sri Lanka; therefore, few pieces of research pertaining to the practice of FGM are available. A considerable number of international organizations profess that the percentage of FGM/cutting is zero in Sri Lanka through their reports, although newspaper articles and country reports disclose that FGM actually exists among the Muslim community in Sri Lanka. The knowledge regarding the process of FGM is in the backwater in Sri Lanka, even though a considerable number of feminism activists have created a platform to discuss the bad consequences emerging from this harmful practice. According to the World Health Organization (WHO), 30 countries of African Region, selected countries in the Middle East, and countries of Asian Region practice this custom among the female community in some ethnic and religious groups. Through this practice, the female community has not gained any advantage or benefit. The purpose of this research is to explore the municipal laws and human rights regarding FGM in the Sri Lankan context. Furthermore, international conventions which are ratified by Sri Lanka will be analysed in this manner. This research is mainly based on the normative method and retrieved Internet documentary analysis in a qualitative manner.


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