INTIMATE partner violence is controlling behaviour that results in harm to victims. This can be physical, sexual, emotional, psychological, economic or spiritual harm. Women are overwhelmingly the victims and survivors of intimate partner violence.
Globally, about one-third of women have experienced some type of intimate partner violence. In Ghana, too, one-third of women have experienced physical and sexual abuse.
Research has linked women’s experiences of intimate partner violence to their socio-economic marginalisation, although it can happen to wealthy women too. Beyond the socio-economic reasons, some also make cultural arguments.
One such factor is lineage: lines of ancestry. Lineage is a major source of wealth, privileges and responsibilities in Ghana and more broadly in sub-Saharan Africa.
Some people trace their ancestry through maternal kin members. Women in these matrilineal societies wield socio-economic and cultural power because inheritance goes through the female line. As carriers of the lineage, women have some cultural value.
In a patrilineage, people trace their ancestry through men. Inheritance goes through the male line. Women cannot source wealth from the lineage. There is noticeable gender ordering and hierarchy in patrilineal societies. Male children are considered the carriers of the lineage.
Despite these two predominant lineage systems, there is also bilateral descent. In bilateral systems, kinship is traced to both maternal and paternal sides of the family.
Recent studies have suggested a link exists between lineage and intimate partner violence. But there is limited evidence as to why this might be the case.
One of my research interests is violence against women in African cultures, and I have published extensively on this subject. For a recent study, my team collected survey data, including in-depth interviews, from the three ecological areas of Ghana – coastal, middle and northern. These reflect differences in ecology, culture and modernity.
About 1,700 women responded to our survey questions on lineage and intimate partner violence. Of these, about 30 women were followed up for an in-depth interview.
We found differences in the experiences of violence between women depending on the lineage system they were part of. Awareness of this pattern could inform efforts to prevent violence and empower women.
What we found
A major finding was that women in matrilineal communities experienced lower levels of intimate partner violence than women in patrilineal communities or bilateral ones. Part of the reason is women’s access to resources.
We also found that bride price payments elevated patrilineal women’s risks of experiencing intimate partner violence. Bride price payment is an exchange of resources from the groom to the family of the bride. This is in acknowledgement that marriage has taken place. Women in patrilineal systems were more likely to experience physical, sexual and emotional violence when the bride price was fully paid than when it was partially paid.
Unlike patrilineal women, matrilineal and bilateral women only experienced emotional and physical violence when the bride price was fully paid.
The backdrop
Ghana passed its landmark Domestic Violence Act in 2007. It criminalises acts that are likely to result in intimate partner violence. This opened the door to the establishment of a Domestic Violence and Victim Support Unit to prosecute perpetrators. Structures are also in place to provide support for victims of abuse.
But criminalising intimate partner violence offers only a partial remedy to the problem. This is particularly true when behaviours that lead to such acts of violence are deeply rooted in inequality, culture and patriarchy.
Despite recent efforts to bridge gender inequality, Ghana continues to lag behind other societies in this area. Ghanaian women are discriminated against socially and culturally. They are excluded from participating in major decisions related to their households and communities. They are also marginalised economically, creating fewer opportunities for upward mobility.
The patriarchal nature of Ghanaian society has not helped. It has worked in tandem with existing social arrangements to deepen inequality and further render women powerless.
In my view, part of matrilineal women’s reduced risk of experiencing intimate partner violence may be explained by access to maternal resources, where they benefit more than their patrilineal and bilateral counterparts.
This background also helps explain why bride price arrangements make a difference. Contemporary feminist analysis of the payment of bride price suggests it may be interpreted as “wife ownership and purchase”. This can be a tool for oppressing and controlling women.
These findings support the argument that bride price payment may have negative consequences for Ghanaian women. This is especially so for those in patrilineal cultures where the norms and expectations associated with these payments are stronger.
A path to safety
Establishing cultural reasons why some women are at greater risk than others of experiencing intimate partner violence is important for policy in Ghana and has implications for sub-Saharan Africa.
Our research findings point to the need to empower women by providing them with the resources they need to flourish and fight abuse. It shows that lineage can be a conduit for resource exchange and distribution.
Also, public education can help correct narratives of ownership and purchase, which are linked to intimate partner violence. Bride price payments should have symbolic, not commercial, significance.
Eric Y Tenkorang, Professor of Sociology, Memorial University of Newfoundland
- This article is republished from The Conversation under a Creative Commons license. Read the original article.
