Academic literature on the topic 'Psychologically abused women – South Africa – Limpopo'

This article examines experiences of men who are victims of gender-based violence where women are perpetrators. There are masculinity expectations that if a man is in pain, he is not allowed to show his agony or cry in public, as suggested in the Sepedi proverb Monna ke nku o llela teng. These expectations make it difficult for male victims of domestic violence to report the abuse. Gender-based violence has to do with the abuse that is suffered by partners who are in relationships. This violence includes, but is not limited to physical, sexual, psychological, economic harm, and includes actions such as threats and coercion. Men usually do not speak out about their experiences due to the stigma attached to them being victims of female-perpetrated domestic abuse, as this study has shown. This article is based on the study of men who reported their experiences of abuse at the hands of their partners. The study was conducted in Vuwani within the Makhado Local Municipality, Vhembe District in the Limpopo Province, South Africa. The data showed that male victims of domestic violence are reluctant to speak out about their ordeal due to fear of being ridiculed by significant others in the society, such as their family members, peers and police officials.

Thesis (M.A.) --University of Limpopo, 2013
As the topic states, the research is about the abuse of men in the society (Northern Sotho society in particular). Men, like women and children, are also abused, but unlike in the case of women and children, this abuse is not taken seriously. In most of the cases, this abuse is not reported. It is the aim of this study to scrutinize man abuse as depicted in the following Northern Sotho novels: Nonyana ya tokologo (Kekana, 1985), Ke nako ya ka (Molefe, 2001) and Ngwana Magana go botšwa (Motloutsi, 2004).

Thesis (Ph.D. (African Languages)) --University of Limpopo, 2005
This study investigates the expression of women abuse through female songs. Groups of singers from twenty-two communities were listened to during the study. A qualitative analysis was undertaken. Songs obtained from secondary sources, were compared and analysed in the same way in which those obtained from the singers themselves were analysed. In particular, the usefulness of these singing groups was examined. It was found that most of the women who are experiencing abuse of some kind, derive perceived social support from fellow singers. All the women in the different singing groups declared that they were not singing for the sake of singing but that they were sending messages to the perpetrators of abuse in the expectation that a change will be realized. Singing groups were found to be effectively providing assistance in dealing with emotional abuse. The study thus illuminates the subjective use of referential expressions in expressing abuse. This emphasizes the challenge for singers to check whether or not the manner in which they present their pleas is appropriate.

PhD (Sociology)
Department of Sociology
The purpose of the study was to explore and understand the circumstances, which influence abused female breadwinners to stay in nuptial contracts and to model coping strategies for their plight. The study was qualitative in nature and an explorative case study design of abused married female breadwinners who had reported cases at Thohoyandou Victim Empowerment Programme (TVEP) trauma centers in the Vhembe District of Limpopo Province, South Africa was used. A critical case purposive sample was used to draw a cross-sectional sample of 12 participants from a total population of 1800 female breadwinners who reported cases between 2010 and 2015. The data collection methods were; in-depth interviews, focus group discussions from the same participants and key informants‟ interviews from three TVEP female managers. The three data collection techniques ensured triangulation for more complete and well-validated outcomes of the study. The data analysis method was the Van Mann. The study found out that a plethora of circumstances that involves the following; culture, the desire to take care of children, culture, religion, social needs, social status and entrapment influences abused married female breadwinners to stay in abusive marriages. As a result, they are forced to devise some coping strategies that include; problem solving strategies, reporting to the police, protection orders, seeking refuge, alcohol abuse and dependence, counselling, religious intervention, social support to cope with their plight. Establishing the reasons was critical in coming up with intervention methods that may help to curb abuse and coping strategies that may assist them in their plight.
NRF

Thesis (M.A. (Psychology)) -- University of Limpopo, 2015
The study investigated the psychological factors that compel battered women to remain in abusive relationships. According to statistics in South Africa (SA) one in every five women is battered by her partner, and one in every four of all women in SA are assaulted by their partners weekly. The research approach was qualitative in nature. Sampling for the study was purposive and utilised eight participants who met the criteria for the investigation. The study was conducted at Tshilidzhini Hospital Trauma Centre and The Sibasa Victim Empowerment unit in Thohoyandou, Vhembe District in the Limpopo province. Data was gathered using a semi-structured questionnaire guide. Data was analysed, using Thematic Content Analysis (TCA), to gain an in-depth account of each participant’s experience of abuse. The results of the study indicate that cultural factors still play an important role in facilitating women abuse. The women in the study used religion, denial and avoidance, guilt and self-blame as coping mechanisms. Low self-esteem, depression, cognitive dissonance and relationship hope and commitment were identified as psychological factors compelling battered women to remain in abusive relationships. The study recommended that educational programmes and workshops on woman abuse be provided to empower women in rural areas.

Text in English with abstracts in English, isiXhosa and isiZulu
Research about intimate partner violence (hereafter IPV) in South Africa indicate that there are high prevalence rates. The negative effects of this phenomenon create a wide range of physical, mental and emotional problems for those exposed to it. There have been various intervention programmes designed to address IPV. However, the high incidence indicates that these have been ineffective. Seeking to explore women’s lived experiences of IPV at a non-profit organisation, this study gathered data from women with experiences of IPV. Eight participants were selected based on purposive sampling technique from a non-profit organization in Johannesburg. Utilizing semi-structured interviews conducted in English for a duration of one hour, data was gathered from the participants. Using IPA and the ecological model as a theoretical framework to interpret the women’s lived experiences. The findings of the study indicated that individual factors such as childhood exposure to violence influenced the women’s lived experiences of IPV. Stereotypical gender roles and economic strains were found to be at the core of the women’s lived experiences of IPV. Furthermore, broader societal values and beliefs about violence proved to validate and normalise the violence women experienced. The findings broaden our understanding of intimate partner violence and offer an opportunity to add knowledge of intimate partner violence in the South African context.
Uphando malunga nobundlobongela obenziwa liqabane othandana nalo (apha okubizwa ngokuba yi-IPV) eMzantsi Afrika lubonakalisa ukuba bukwizinga eliphezulu. Iziphumo ezibi zesi senzeko zidala iingxaki ezahlukahlukeneyo ngokwasemzimbeni, ngokwasengqondweni nangokwasemphefumlweni kwabo basesichengeni sazo. Iinkqubo zongenelelo ezahlukahlukeneyo ziye zayilelwa ukuhlangabezana neIPV. Nangona kunjalo, izehlo eziphezulu zibonakalisa ukuba azikhange zisebenze. Ngokufuna ukuphonononga iimeko amabhinqa aphila phantsi kwazo zeIPV kwiqumrhu elingenzi nzuzo, olu phononongo luqokelele idatha kumabhinqa aphila phantsi kweemeko zeIPV. Abathabathinxaxheba abasibhozo bakhethwa kwiqumrhu elingenzi nzuzo eGoli ngokusekelwe kubuchule bokusampula okunenjongo. Kusetyenziswa udliwanondlebe olwakheke ngokwesiqingatha olwaqhutywa ngesiNgesi ngesithuba seyure enye, idatha yaye yaqokelelwa kubathabathinxaxheba. Uhlalutyo lwamava emo yesenzeko umntu aphila phantsi kwaso (i-IPA) kunye nemodeli yonxibelelwano phakathi koluntu nemekobume yalo zasetyenziswa njengenkqubosikhokelo sethiyori ukutolika iimeko amabhinqa aphila phantsi kwazo. Iziphumo zophononongo zabonakalisa ukuba iimeko ezizodwa ezinje ngokuba sesichengeni sobundlobongela ebuntwaneni ziphembelele iimeko amabhinqa aphila phantsi kwazo zeIPV. Iindima zobuni zeengcinga ezisoloko zisetyenziswa njalo kunye nengxaki yezoqoqosho zafumaniseka zingoyena ndoqo weemeko amabhinqa aphila phantsi kwazo ngokuphathelele kwi-IPV. Kwakhona, imikhwa esulungekileyo yoluntu ngokubanzi kunye neenkolelo malunga nobundlobongela zibonakalise ukwamkela nokubenza bube yinto eqhelekileyo ubundlobongela obuthe behlela amabhinqa.Iziphumo zenza siqonde ngokungaphaya ngeIPV kwaye zinika ithuba lokongeza ulwazi ngeIPV kwimeko yaseMzantsi Afrika.
Ucwaningo mayelana nodlame lwezithandani (emva kwalokhu oluzobizwa nge-IPV) eNingizimu Afrika lukhombisa ukuphakama okukhulu kwamazinga okwanda nokusabalala kwalolu hlobo lodlame kuleli. Imithelela engemihle neze yalolu dlame idala izinkinga eziningi impela kulabo abazithola bebhekene nalolu dlame, okungaba yizinkinga zomzimba, zengqondo kanye nezomphefumulo. Ziningi izinhlelo zokungenelela ezisunguliwe njengomzamo wokuqeda isihlava se-IPV. Kepha-ke, ukubhebhetheka nokusabalala kakhulu kwezigameko zalolu dlame kubonisa ukuthi azisebenzi neze kahle lezi zinhlelo zokungenelela. Lolu cwaningo lwaqoqa idatha kwabesifazane abake bahlangabezana ne-IPV, ngenhloso yokucubungula nokuhlaziya ngokujulile izigameko abadlule kuzona abesifazane abayizisulu ze-IPV abathola usizo enhlanganweni engenzi nzuzo. Ababambiqhaza abayisishiyagalombili abavela enhlanganweni engenzi nzuzo eGoli bakhethwa ngokulandela indlela yokukhetha ababambiqhaza ngokwezici-bunjalo zabo ezihambelana nezinhloso zocwaningo. Idatha yaqoqwa kubabambiqhaza ngokusebenzisa izingxoxo ezingama-semi-structured interviews ezabanjwa ngolimi lwesiNgisi isikhathi esiyihora. Kwasetshenziswa i-interpretative phenomenological analysis (IPA) kanye ne-ecological model njengohlaka lwethiyori yokuhumusha izigameko abadlule kuzona abesifazane ezimpilweni zabo.Imiphumela-ngqangi yocwaningo yakhombisa ukuthi izimo eziqondene nomuntu ngamunye, njengokuhlangabezana komuntu nodlame ngenkathi eseyingane, kwaba nomthelela kwindlela abesifazane abahlangabezana ngayo nezigameko ze-IPV nezinyathelo abazithathayo kanye nolwazi abaluzuzayo kulokhu. Amaqhaza kanye nemisebenzi ethathwa njengemisebenzi yabesifazane kuphela kanye nezimo zomnotho ezinzima ababhekene nazo abesifazane kwaba nomthelela kwindlela abahlangabezana ngayo nezigameko ze-IPV kanye nezinyathelo abazithathayo. Ngaphezu kwalokho, izimompilo kanye nezinkolelo zomphakathi wonkana eziphathelene nodlame zabonisa ukugunyazeka ngandlelathize kodlame abahlangabezane nalo abesifazane futhi ngokunjalo zalwenza lwaba yinto ethathwa njengejwayelekile. Imiphumela-ngqangi yocwaningo ikhulisa ukuqonda kwethu i-IPV futhi ihlinzeka ngethuba lokwengeza olwazini lwe-IPV oluqondene nesimo saseNingizimu Afrika.
Psychology
M.A. (Psychology)