Paradigm Of Violence Research Articles

A Descriptive Analysis of Siblicide: Examining Ten Years of Incidents Reported in the National Incident-Based Reporting System (NIBRS), 2013–2022

ABSTRACT Siblicide, the killing of one sibling at the hands of another, is an extreme act along the arc of sibling violence, situated within the family violence paradigm. Purpose: Siblicide in the human population remains poorly understood and under-examined in need of contemporary baseline descriptive profiles examining victim, offender, and incident-level characteristics to develop a new base of knowledge, without age or sex limitations, to facilitate future research and practice opportunities including intervention, prevention, and policy. Methods: The study draws on 10 years of officially reported siblicide in National Incident-Based Reporting System (NIBRS) data, 2013–2022, (N = 862). Results: Analyses suggest siblicide is more frequent among adult siblings than youth siblings. Fratricides are more prevalent than sororicides and more likely to include a firearm and result from an argument. Sororicides are more likely to include multiple offenders and/or victims. Conclusion: Assessing large-scale data to better understand the scope and scale of the problem, including the nexus of victims, offenders, and incident criteria, is an important step toward a framework of knowledge to facilitate micro-level study within the family dynamic leading to early intervention and prevention of siblicide.

Childhood Memory of Adult History. Holocaust Trauma and Migration in Z. Oryszyn’s novel «Saving Atlantis»

Zyta Oryszyn’s (b. 1940) novel «Saving Atlantis» (2012), like almost all of her work, is born of a sense of guilt – a desire to «cover with words» the pain caused by childhood memories of the trauma of participation (unwitting complicity in the expulsion of Germans from the Regainde Lands), the trauma of witnessing (the Holocaust) and the trauma of inheritance (family memory of forced migration). Children’s consciousness, adapting to adult reality, accommodates the experience of power and powerlessness, of invader, victim and witness. From this position, the novel explores – in all its fragmentation – the autobiographical memory of the former German space functioning in the paradigm of violence, a space traumatising and generating a sense of unrootedness. The dramatic stories of several families, told from different perspectives, intersect and intertwine, forming a sorrowful labyrinth of fear, resentment, orphanhood, humiliation, and insurmountable alienness.

The wounds of war and the scars of culture: Simone Weil and René Girard on the symmetry of violence

The philosophical discourses of violence developed in the 20th century can be grasped in two fundamental paradigms: the paradigm of force (Simone Weil) and the paradigm of domination (Horkheimer and Adorno). This article aims at situating René Girard’s theory of the culture within the paradigm of violence as an immediate force, stemming from Simone Weil’s phenomenological description of force in The Iliad. Simone Weil can be read as a model for modern reflection on violence in different ways. One of them can be identifying her interpretation of The Iliad as a starting point for the critique or even unmasking of blind reifying violence through the philosophy of culture: an example of this kind of translation can be found in Girard and his analyses of the figure of the scapegoat and rituals of violence, (sanctioned within myth), transferring violence into a sacral sphere. The pivotal point of the comparison is the concept of kydos, “the triumphant fascination of superior violence,” developed by Girard in Violence and the Sacred. The Greek term, which connects violence, understood in the mode of immediate force, with the magical and sacral dimension, serves as a key concept for comparison of the two thinkers’ conceptualizations of force. It allows interpretation of the conceptual tenets of Girardian theory, such as unanimity, symmetry, mimesis, and myth in the light of the key concepts of Weil, such as reification, symmetry, unawareness, and the blind mechanism of force. It also allows us to point out the discrepancies between the two conceptualizations (above all, the tensions between the rationality and irrationality of violence) and to grasp Girard’s theory as a philosophical commentary on Weil’s insights. This is going to fill a space on the map of modern discourses of violence.

Grievance-fueled sexual violence.

The grievance fueled violence paradigm encompasses various forms of targeted violence but has not yet been extended to the theoretical discussion of sexual violence. In this article, we argue that a wide range of sexual offenses can be usefully conceptualized as forms of grievance fueled violence. Indeed, our assertion that sexual violence is often grievance fueled is unoriginal. More than 40 years of sexual offending research has discussed the pseudosexual nature of much sexual offending, and themes of anger, power, and control - themes that draw clear parallels to the grievance fueled violence paradigm. Therefore, we consider the opportunities for theoretical and practical advancement through the merging of ideas and concepts from the two fields. We examine the scope of grievance in the context of understanding sexual violence, and we look to the role of grievance in the trajectory toward both sexual and nonsexual violence, as well as factors that might distinguish grievance fueled sexual from nonsexual violence. Finally, we discuss future research directions and make recommendations for clinical practice. Specifically, we suggest that grievance represents a promising treatment target where risk is identified for both sexual and nonsexual violence.

Fictionalizing Nuclear Terrorism in US Nuclear Fiction: James Reich’s Bombshell

This paper studies the phenomenon of fictionalizing terrorism as a literary response to the violence paradigm within nuclear narrative from the perspective of nuclear awareness formation as a critical thinking product about the nuclear energy related issues within the Nuclear Anthropocene. Focusing on James Reich’s Bombshell (2013), the paper goes beyond literary critical analysis of exploring the ways of fictionalizing the sociopolitical and psychic motives and ideas behind an act of terrorism. The paper highlights the factual component of the literary figurations of terrorism and terrorist activities in nuclear fiction, which is regarded here not only as a factor of weakening the apocalyptic rhetoric of nuclear narrative by transforming its “fabulously textual” nature, but mainly as a trigger of shaping public awareness and knowledge management on nuclear history and nuclear industry with a view to considering the possible patters of nuclear terrorism within the contemporary nuclear agenda.

Sobre los paradigmas de la violencia

Violence constitutes a complex phenomenon as well as historical constant. This explains that various thinkers and writers have tried to define, interpret and classify it. Violence destroys the most sacred of human rights, the right to life. In particular, genocide and other crimes against humanity, war crimes, sporadic and isolated acts of violence – other situations of violence–, terrorism and organized criminal violence, are the modalities of collective violence responsible for majority of the violent deaths that severely question the social pact. Hence the urgent need to carry out a review of the paradigms of violence and the most pernicious types of violence that cause the greatest damage to the social dimension.

Fanon’s Frame of Violence

The scholarship on Frantz Fanon’s theorization of violence is crowded with interpretations that follow the Arendtian paradigm of violence. These interpretations often discuss whether violence is instrumental or non-instrumental in Fanon’s work. This reading, I believe, is the result of approaching Fanon through Hannah Arendt’s framing of violence, i.e. through a binary paradigm of instrumental versus non-instrumental violence. Even some Fanon scholars who question Arendt’s reading of Fanon, do so by employing a similar binary logic, hence repeating the same either/or paradigm of instrumental versus non-instrumental violence. I aim to challenge such interpretations of Fanon by demonstrating that in the context of anticolonial armed struggle in which Fanon writes, the either/or framework of the instrumental/non-instrumental binary of violence cannot fully capture his perspective. Violence can indeed be conceived as having both constructive and instrumental aspects. My argument is supported by Fanon’s corpus, including his 1960 Accra speech, “Why We Use Violence” in Alienation and Freedom. This piece, I suggest, together with Fanon’s other writings, poses a direct challenge to the Arendtian binary of violence. My analysis resists positioning the difference between Arendt and Fanon through the instrumental/non-instrumental binary. By using Judith Butler’s notion of “frame” I complicate their difference and argue Arendt’s framing of violence prevents her from apprehending Fanon and – more importantly – interpretations of Fanon based on this Arendtian frame of violence inevitably lead to misinterpretations.

Is It Conflict or Abuse? A Practice Note for Furthering Differential Assessment and Response

This practice note uses over 20 years of experience as domestic violence advocates to argue that the domestic violence field is not adequately distinguishing escalated conflict from abuse. In spite of a long-standing domestic violence paradigm based on an analysis of power and control, there is an overemphasis on violent behaviors and an underemphasis on power and control dynamics, absent physical violence. The authors contend that abuse and escalated conflict are different, but often conflated. Furthering differential assessments would allow better responses to both the needs of abuse survivors, as well as those whose relationships are in escalated conflict. This practice note overviews the limitations, proposes a shift in thinking that highlights three possible power dynamics within relationships (power-sharing, power-struggling, or power-over), and offers implications for practice and research.

Écrire la (non-)violence : le cas de Laëtitia ou la fin des hommes d’Ivan Jablonka

This article analyses Ivan Jablonka’s Laëtitia ou la fin des hommes, which garnered three major prizes in the fall of 2016 (Le Prix Littéraire du Monde, Le Médicis et Le Prix des Prix) while also receiving quasi-unanimous acclaim from French press and media. My purpose is to explain how Jablonka’s writing contributes to exposing, denouncing and even, as far as possible ex post facto and by means of a text, undertaking a kind of reparation of the masculine violence inflicted on the 18-year-old young woman not only at the end, but throughout her entire life. To this end, the paradigm of violence laid out by Lévinas and Derrida will allow us to explore the ethics and poetics of non-violence. If on the one hand Jablonka’s text reveals the subjective involvement of the researcher and writer, we will see on the other hand that his project carries social, political and human stakes: his writing of a ‘crime story’ constitutes a manner of understanding the tragedy in the context of French society, with its social, judiciary and political institutions.

Hacer las paces, desafío de la nueva sociedad

El principal propósito de este documento es reflexionar acerca de los estudios contemporáneos sobre la construcción de paz. En primera medida, para llamar la atención sobre la complejidad de transitar del paradigma de la violencia hacia nuevas mentalidades que versen sobre el paradigma de la paz, a partir de la interpretación de un marco conceptual más amplio. Segundo, para hablar de hacer las paces, reconocer la necesidad de respetar las diferencias como parte del sustrato social y otorgar valor a la relación de igual–diferente que enmarca a las nuevas realidades en escenarios de no violencia.

Changing the Domestic Violence Narrative: Aligning Definitions and Standards

Many states use a broad legal definition of domestic violence that includes intimate partner violence along with family violence, and it is from this broader conceptualization that the criminal justice system intervenes and often treats all types of offenders in the same way. This judicial response can include a mandate to attend a Batterer Intervention Program-type group, which does little to address violence that occurs outside of the “traditional” partner violence paradigm. In order to advance interventions for physical partner violence that adequately address both male and female perpetration, as well as the broader conceptualization of domestic violence, we must align definitions and standards among researchers, service providers, advocates, policymakers, and the public health and criminal justice systems. Examples of how this misalignment has stalled progress in offender treatment are discussed and a plan for enabling continued innovation in the field is presented.

Destructive Obedience Without Pressure

Abstract. Studies on obedience to authority highlight the power of the situation by showing how an experimental setting can trap participants and force them to commit acts contrary to their values ( Bocchiaro & Zimbardo, 2010 ). The source of obedience has generally been represented by an institutional scientific authority. In the present experiment, we tested a more widespread form of authority: a managerial authority implemented in the form of an administrative violence paradigm ( Meeus & Raaijmakers, 1986 ). Specifically, we compared two forms of authority: obedience to authority as manipulated by Meeus and Raaijmakers (1986) , where the requests are made in an authoritarian manner, and compliance without pressure, where the participant is told that he is free to do what is requested ( Enzle & Harvey, 1982 ). The results illustrate that a substantial level of obedience can be elicited even in the absence of explicit authoritarian pressure.

21세기 폭력의 패러다임과 폭력ㆍ비폭력의 경계 : 발리바르, 데리다, 아감벤의 폭력론을 중심으로

21세기 폭력의 패러다임과 폭력ㆍ비폭력의 경계 : 발리바르, 데리다, 아감벤의 폭력론을 중심으로

HIV/AIDS, care-giving and the politics of water and sanitation: A case study

abstract The history of access to water in South Africa has been marked by profound inequalities based on the structural forces of gender, race and class. This Article presents a case study of one particular resource-poor peri-urban community north of Durban in which the majority of households are female-centered around either a core of kin or non-kin women who are afflicted by the double-edged sword of HIV/AIDS and poverty. The Article, based on empirical research, spans a four-year period in which intensive ethnographic research was conducted in the community and draws upon participant observation, semi-structured interviews, focus groups and life histories as key methodologies. The research utilises the structural violence paradigm to articulate the multi-faceted gender dynamics surrounding the relationship between women and water. The Article exemplifies how females charged with water maintenance on the household level are additionally tasked with the role of home-based care-giving to kin and non-kin alike who are suffering from HIV/AIDS. The gendered nature of home-based care requires women to assume responsibility for water beyond the household level in an attempt to maintain the health and sanitation of the community. Despite structural and local adversities, the Article illustrates that women actively assert agency, assume the challenge and view their relationship with water as an empowering force as it permits them to persistently strive to achieve health and sanitation in their impoverished community.

Domestic Violence against Women: Statistical Analysis of Crimes across India

Due to the difficulties involved in obtaining data, especially on a nation-wide basis, statistical studies of domestic violence have been limited. This is particularly true for developing countries, including India, where gender discrimination is deeply entrenched. This study draws on data from one of the only current sources of nationwide information about domestic violence in India, the Indian National Crime Records Bureau. To examine the general patterns in domestic crimes against women across India, multivariate linear regression is performed on Dowry Death (wife murder) and Cruelty (wife abuse) crime rates for the major Indian states and cities. The primary findings reveal a robust inverse relationship between Dowry Death crimes and a state’s level of development, and suggest a possible link between development and other domestic violence. Specifically, the urban-rural disparities in the Cruelty data are explained with a “gendered resource theory” hypothesis that wife-abuse is more prevalent in areas of higher social development change (such as changing gender roles). The paper discusses these results within an ecological domestic violence paradigm, and addresses the inherent complications with using crime data.

Do Violent Acts Equal Abuse? Resolving the Gender Parity/Asymmetry Dilemma

This commentary revisits a core dilemma in “Controversies involving Gender and Intimate Partner Violence in the United States” by Langhinrichsen-Rohling (2010), how to reconcile gender parity in the use of force by partners with the gender asymmetry in the dynamics and effects of partner abuse. This dilemma is a byproduct of a domestic violence paradigm that confounds the normative use of violence in families and relationships and the types of partner assault and coercive control targeted by the advocacy movement. I argue that the dimensions of abuse victims present at points of service contradict the basic assumptions of the paradigm and outline an alternative model of coercive control that sets violent acts in their historical, experiential and political context.

Transforming nationhood from within the minefield: Arab female guerrilla fighters and the politics of peace poetics

Synopsis This research addresses the corpus of war narratives penned by Arab female authors in general, and Hamida Na'na', a Syrian writer in particular. In her novel The Homeland (1979), Na'na' examines the ways in which Arab female guerrilla fighters transform the concept of nationhood from a totalitarian “imagined community,” in Benedict Anderson's (1983) sense, to an all-encompassing, post-war, humanist rhetoric. The experience of the heroine as a former freedom fighter and highjacker convinces her to abandon organized patriarchal paradigms of violence that rely on the propagation of a sacred war myth, and to embrace a peace poetics model in the reconstruction of the national narrative. In the final analysis, the novel endorses post-modern, national definitions of citizenship that are built on the dialogue of words rather than guns—on the constant shifting and reshuffling of all centers of power so as to ensure equal participation of all fragmented and previously—excluded national selves including that of the feminine. The positionality, however, of this counter-feminine, national consciousness has to focus on centering itself in the homeland if it is to succeed in eliminating the hegemony of the essentialist, national narrative. Hence the insistence in this novel on homecoming, even if the first attempts are met with initial disappointments, and even if physical sacrifices leading to death have to be made. The only answer to transforming these essentialist dichotomies lies in deconstructing systematic, institutionalized patterns of violence from within, in advocating human love instead of sectarianism. This goal can only be accomplished if women act as active participants in the construction of a new, national, humanist, aural narrative, and not as voyeurs from the side-lines. Recent theories of location and nationhood such as those by Caren Kaplan (1996) are employed to frame the discussion of this novel and other related texts.

Time and the Sibyl in Mary Shelley’s The Last Man

Eleven years ago, late Betty T. Bennett asserted that Mary Shelley's 1826 novel The Last Man epitomizes its author's belief that through imagination one can re-see (54) because work enfranchises a new world order and a new world understanding (82) facilitated by natural and vital power of creative thought. On this basis, Bennett cautioned against pointedly selective readings of piece since such treatments often uncritically replicate [unfavorable] reception history of novel when it was first and are inconsistent with abiding philosophy in Mary Shelley's works (73). Shelley's philosophy, for Bennett, involves a commitment to sociopolitical critique guided by an unwavering faith in imagination's ability to better world. In her best fiction generally, and in The Last Man especially, Shelley engages timely and topical not simply for their own sakes but as a way to spark in her readers visionary alacrity that revolutionizes self and so forever transforms a part of humankind. Bennett's optimistic reading of Shelley's third published novel may at first seem startling, given that The Last Man recounts how by year 2100 a virulent pandemic kills all human life on earth save narrator, an Englishman named Lionel Verney, who chronicles history of disease from its provenance to its cessation. Belonging in part to a body of European literature that includes Giovanni Boccaccio's Decameron, Daniel Defoe's A Journal of Plague Year, Albert Camus's The Plague, and Ingmar Bergman's film The Seventh Seal, The Last Man has been most commonly read over last decade as a critique of empire, a chilling requiem for an England ineluctably entangled in shared fate of all brutal and chauvinistic imperial states. (1) Insofar as it registers imperialist mindset of time, novel indeed rehearses longstanding concerns about Asiatic corruption of British body politic, along with more immediate fears about potentially global ramifications of 'colonial disease' (Watt 139). But to read The Last Man solely as an index of its day's anxieties and ideologies is to risk sort of selective analysis against which Bennett warned. In contrast, Anne K. Mellor incisively mediates between what novel reveals of pre-Victorian England and what it says regarding timeless promise of human renewal. By studying moment when Verney contracts from a dying black man vis-a-vis protagonist's surprising recovery, Mellor recognizes redemptive possibility implicit in work: This episode suggests that if human beings were forced to embrace racial Other rather than being allowed to define it exclusively as 'foreign' or 'diseased,' then they might escape final destruction threatened by both biological and sociological plague (144) of which Verney writes. In The Last Man, potential for universal solidarity in face of nightmarish distress becomes realizable because Shelley blends contemporary critique with her vision of ameliorative imagination and so fosters, in Mellor's words, the possibility of alternative beginnings, of never-ending new births (144). Taken together, Bennett's and Mellor's comments remind Shelley's twenty-first-century readers that, for as much as it reflects sociopolitical and cultural milieu of late Romantic England, The Last Man serves principally to dramatize its author's theory of human imagination as a legitimate source of both personal and public reformation. I assert this point not to discredit current trends in Shelley scholarship but to recast them in light of idea that Shelley's denunciation of empire in The Last Man gestures beyond particulars of pre-Victorian moment to recurring historical challenge of shaping new and better human communities against paradigms of violence, repression, and despair. For Shelley, imagination is crucial to answering this challenge because creative thought inspires and sustains new sociopolitical paradigms; in this sense, she finds in imagination a transformative quality, or, more precisely, power to effect lasting and meaningful renovation both within mind and beyond it. …

Gender & Genocide in Burundi: The Search for Spaces of Peace in the Great Lakes Region. Patricia O. Daley

Reviewed by: Gender & Genocide in Burundi: The Search for Spaces of Peace in the Great Lakes Region Stephen Agyepong Daley, Patricia, O. 2008. Gender & Genocide in Burundi: The Search for Spaces of Peace in the Great Lakes Region. Bloomington: Indiana University Press. 280 pp. Patricia O. Daley, of Jesus College, Oxford, has provided her readers with an excellent discussion of what, in her introduction, she discusses as a culture of genocide in the area of Africa where Rwanda and Burundi are a geographic part, with specific reference to Burundi. In a well-delineated preface and acknowledgments, she explains the genesis of her research on Africa, which began in the 1980s in East and Central Africa with her doctoral research in Tanzania. At the time, she "examined the political and economic incorporation of Burundi refugees in Tanzania" (p. vi). In ten lucid chapters, Daley discusses Burundi's culture of violence; a construction of a paradigm of violence; the colonial state; ethnicity and masculinity of the political state; the history of genocide; 1992-2005 genocidal politics; traditions of genocide; global humanitarianism; peace and war; and as a conclusion, the subtext of creating spaces of peace. In the sphere of refugee politics, Daley explains that thousands of Burundi refugees in Tanzania fled genocidal violence in their native Burundi in 1972, after which "a second generation was born in exile" (preface). Reportedly, Daley spent a year with the refugees in Tanzania's Manda District. Several scholars have hailed the contents of the book. University of Oxford social anthropology professor Wendy James sees the publication as an original masterly contribution to African studies and the global literature of violence in the post–Cold War era. Daley's book offers readers a feministhistorical approach to the understanding of violence and reforming the processes under which local and international bodies construct peace agreements. She opens the book with five maps, which depict the Great Lakes Region; provinces of Burundi; the Bujumbura District; refugees and displaced persons of the region; and the various Burundi refugee camps of Tanzania. To show the relevance of the work to aspects of Africa's Charter on Human and People's Rights of 1981, Daley quotes from the charter: "Human beings are inviolable. Every human being shall be entitled to respect for his [or her] life and the integrity of his person" (Article 4). In spite of these words, Daley reports that in 1972 alone, "genocide in the Central African state of Burundi wiped out 3.5 per cent of the country's population in a few weeks" (p. 1; and in Lemarchand and Martin, 1974). Daley offers a detailed discussion of approaches to violent conflict in Africa. She explains how Chabal and Daloz (1990) have shown that "Africans prosper on disorder" (p. 2); she adds that another reason has a lot to do with tribal loyalties and the fear of one another, adding that a second and long-standing explanation for conflict in Africa "comes from the paradigm of environmental determinism underpinned by neo-Malthusianism" (pp. 3-4). According to Daley, chapter 2 of the book is her conceptual chapter, which aims to assert and validate the victims' ordinary humanity. For the other side of the coin on violence, she shows several aspects of the situation, [End Page 139] whereby she discusses the centralization of violence, with an emphasis on the construction of the modern military. Also discussed succinctly but lucidly is the postcolonial state of 1961-1972. An additional overview in the same chapter is the history of genocide. To support the contents of the publication, Daley provides useful diagrams, which depict armed groups and rebels (p. 150), traditions of genocide and militarism (pp. 151-153), and Rwanda's Hutu rebels (p. 154). The final section, chapter 11, is principally a summary of "the key contributions of the book, [which] seeks to suggest ways in which feministhistorical methodology of the twenty-first century can assist in the creation of spaces of peace in Africa" (p. 231). Above all, Daley has offered a search of spaces and peace, where she discusses David Harvey's vision of utopia. Through the concept of spaces of peace in Africa, she underscores how the entity helps...

Integrating Animals into the Family Violence Paradigm: Implications for Policy and Professional Standards

SUMMARY Noting the established link between animal abuse and family violence, this paper outlines the implications for policy and professional standards. Federal policies related to the collection of crime statistics by the Federal Bureau of Investigation, as well as the collection by federal agencies of data on family violence, including domestic abuse and child abuse and neglect, are cited and proposals for including questions about animal cruelty into these federal databases are offered. Various types of state legislation, such as cross reporting and increased penalties for individuals who commit violence in the presence of minors, are described, and the implications for the link between animal abuse and family violence are discussed. Finally, the important area of professional standards–how the mental health profession sets and maintains standards for education and training–is reviewed and suggestions for the inclusion of animal cruelty as an important component for assessment and treatment are proposed.