This volume critically interrogates the relation between gender violence and human rights as Fiji, Papua New Guinea nad Vanuatu and their communities and citizens engage with, appropriate, modify and at times resist human rights principles and their implications for gender violence. It is grounded in extensive anthropological, historical and legal research.
Chapter titles are:
- Villages, Violence and Atonement in Fiji.
- ‘Lost in Translation’: Gender Violence, Human Rights and Women’s Capabilities in Fiji.
Findings from participatory action research undertaken with family and sexual violence service providers, advocates, businesses, and their employees in Papua New Guinea strongly indicate that workplace strategies should be modified to reflect cultural and other contextual specificities. In particular, workplace strategies should reflect local understandings about what constitutes family and sexual violence; who may perpetrate it and who may be victimised by family and sexual violence; and what supports are available to victims of family and sexual violence.
This study analysed a random selection of 908 cases from seven Pacific Island countries, including 111 domestic violence cases and 787 sexual assault cases. Each case is analysed to determine whether gender stereotypes, customary reconciliation (e.g. apology, forgiveness) or other contentious factors were considered during sentencing. Contentious factors are those factors which, when used in mitigation by the court, discriminate against the victim on the basis of her gender.
This short paper details a pilot project using mobile phones to record and report data about accusations of witchcraft at funerals. The pilot is part of a growing body of work that uses mobile phones to collect and record data in environments that are otherwise difficult to reach, and for a wide range of purposes, including health, education, agriculture and development. The project also shares important features with conflict-mapping programs which use mobiles phones to track and map outbreaks of violence.
The Sorcery Act criminalised the use of sorcery for ‘evil purposes’. It was repealed in 2013 in the wake of several high profile and gruesome killings related to sorcery accusations, because of a widespread perception that the Act could make available a defence in cases involving violence toward suspected sorcerers. In addition to repealing the Act, Prime Minister Peter O’Neill introduced a penal measure extending the death penalty to sorcery-related murders.
This paper draws explicit links between witchcraft and sorcery practices and beliefs in Melanesia, and poor development outcomes. It notes four distinct categories of impact:
- The prevalence of these beliefs and practices mean that many are unwilling to engage fully in the cash economy or to exploit their particular skills or opportunities to the maximum, so as to avoid becoming a target of an attack by a sorcerer or witch motivated by envy.
Numerous studies show obvious links between alcohol abuse and violence in Melanesia. In Papua New Guinea, alcohol is incorporated into sociality involving gift exchange and distribution practices associated with the ‘big man’ culture.
The issue of sorcery and witchcraft-related accusations and violence in Papua New Guinea is receiving increasing attention domestically and internationally. A growing body of literature is also focusing on the issue, providing non-government organisations, donor agencies, and the Papua New Guinea government with an evidence base for addressing the problem in locally appropriate ways. Little of the literature, however, deliberates upon the perpetrators of these violent attacks.
The production and consumption of home-brew in the highlands is adding a dangerous ingredient to already volatile ethnic, gendered, and political conditions. While scholars have typically viewed alcohol consumption in the Pacific in the context of social status, increased cashflow, and gendered desires, the situation in West Papua alerts us to other issues: binge-drinking seems more related to poverty than to increased wealth; reflects exclusion from, rather than inclusion in, emerging economies; and is linked to indigenous ‘stress’, but rarely prestige.
In 2013, widespread publicity given to the deaths of two women accused of witchcraft in Papua New Guinea drew international and national attention to the problem of sorcery and witchcraft accusation–related violence. In the face of mounting pressure to take action, including the national haus krai protest calling for an end to violence against women, the government responded by repealing the Sorcery Act 1971 and creating a new provision in the Criminal Code Act 1974 (Chapter 262).
This short paper draws on the views shared by security guards who participated in discussion groups as part of a larger research project that explores how men interpret and respond to primary prevention messaging addressing HIV and violence against women.
Among the consequences of conflict over gender roles or norms, the most disempowering one is violence against women. As part of the World Bank’s qualitative study informing the World Development Report 2012: Gender Equality and Development, local researchers in Fiji and Papua New Guinea organised focus groups to elicit information about the impact of gender norms on women and men and to learn about the changes in women’s and men’s lives as these gender norms changed or persisted.
The project aims to add content to the international legal principle of due diligence in the context of state responsibility to end violence against women. It seeks to create compliance indicators that are concrete and measurable across regions. The project examines four questions:
- What is generally understood to be the content of the due diligence principle - by governments, civil society advocates, and international legal scholars and experts working on violence against women?
The Tongan study shows that violence against women is prevalent:
- 79% of Tongan women and girls have experienced physical or sexual violence in their lifetime.
- 68% of Tongan women and girls are affected by physical violence perpetrated by mainly their fathers or teachers.
- 33% of married or ever partnered women are victims of physical violence.
- 17% of married or ever partnered women are victims of sexual violence.
- 24% of married or ever partnered women are subject to emotional violence.
This short paper identifies four central insights from a legal positive perspective into killings related to sorcery and witchcraft accusations:
- The belief in sorcery and witchcraft is a significant cause of fear and insecurity in Melanesia, as most deaths, sickness and other misfortunes are attributed to the malevolent powers of sorcerers and witches, meaning that people are always on guard against such attacks.
The Samoan study shows that violence against women is prevalent:
- 37.6% of women who have ever been in a relationship are likely to have experienced physical abuse by their partner.
- 18.6% of women are likely to have experienced emotional abuse by their partner.
- 19.6% of women are likely to have experienced sexual abuse by their partner.
- Of women have experienced physical abuse by their partner, 23.8% had been punched, kicked or beaten while they were pregnant.
This report provides findings from a study conducted with men in Bangladesh, Cambodia, China, Indonesia, Sri Lanka and Papua New Guinea on their use of violence against women. The study questioned 10,000 men in nine sites in Bangladesh, Cambodia, China, Indonesia, Sri Lanka and Papua New Guinea. Men were asked about their use and experiences of violence, gendered attitudes and practices, childhood, sexuality, family life and health.
Lessons from the UNFPA’s process of conducting researching violence against women in Kiribati and Solomon Islands included:
- There is overwhelming evidence that the studies in the Solomon Islands and Kiribati were generally been carried out appropriately and effectively.
- There is an overriding sense of achievement, all field workers came back safely and intact, a phenomenal job was done and an enormous amount of data was collected with high response rates and disclosure rates.
Similarities across the situation analyses in Kiribati, Solomon Islands and Tonga include:
- Women with disabilities make significant contributions to their communities. However, while they have similar talents, skills and experience as other women, they may be more often underrecognised and have fewer opportunities.
- Each country has a committed and active disabled persons organisation and a family health association that are in a good position to increase their focus on disability and sexuality.
Opening Doors for Lasting Change – Gender Transformation in Practice – sharing programming approaches that have led to gender transformative change in Papua New Guinea, to inform policy, action and practice to include principles of gender transformation. There is also a detailed video slideshow that highlights key gender transformative approaches and examples, as outlined in the Pacific Practice Note.