Men's arrack drinking and domestic violence against women in a Bangladesh village

Does childhood experience of family victimization influence adulthood refusal of wife abuse? Evidence from rural Bangladesh

This study examined how different forms of childhood family victimization are associated with the attitudinal (not actual action) refusal of wife abuse among women and men in rural Bangladesh. It included 1,929 randomly selected married women and men. Of the sample, 31.3% (Men = 49.3%, Women = 13.5%) attitudinally refused overall wife abuse, 38.5% (Men = 53.2%, Women = 23.8%) refused emotional abuse, 67.0% (Men = 82.5%, Women = 51.6%) refused physical abuse, 78.0% (Men = 88.6%, Women = 67.4%) refused abuse on wife’s disobeying family obligations, and 32.3% (Men = 50.3%, Women = 14.6%) refused abuse on challenging male authority. Multivariate logistic regression revealed that the odds ratio (ORs) of the attitudinal refusal of overall wife abuse were 1.75 (p = .041) for the childhood non-victims of emotional abuse and 2.31 (p < .001) for the victims of mild emotional abuse, compared to the victims of severe emotional abuse. On the other hand, the ORs of the overall refusal of abuse were 1.84 (p = .031) for the non-victims of physical abuse and 1.29 (p = .465) for the victims of mild physical abuse, compared to the childhood victims of severe physical abuse. Data further revealed that the childhood non-victimization of physical abuse increased all types of attitudinal refusal of wife abuse, e.g., emotional abuse, physical abuse, abuse on disobeying family obligations, and abuse on challenging male authority. Compared to the childhood experiences of severe emotional abuse, data also indicated that childhood exposure to mild emotional abuse might increase the attitudinal refusal of wife abuse on a few issues, e.g., abuse on disobeying family obligations, abuse on challenging male authority, and physical abuse. It appeared that childhood experiences of family victimization greatly influence different types of attitudinal refusal of wife abuse. We argue that the issue of childhood victimization should be brought to the forefront in the discourse. We recommend that state machinery and social welfare agencies should expend significant efforts to stop child abuse within the family and in other areas of society in rural Bangladesh.

Differences in the acceptance of wife abuse among ethnic minority Garo and Santal and mainstream Bengali communities in rural Bangladesh

Studies on wife abuse in Bangladesh predominantly include the mainstream Bengali population, although there are at least 27 ethnic minority communities including a few 'female-centered' matrilineal groups living in the country. This study explored ethnic differences in the attitudinal acceptance of wife abuse among matrilineal ethnic minority Garo, patrilineal ethnic minority Santal, and mainstream patriarchal Bengali communities in rural Bangladesh. Adopting a cross-sectional design, the study included 1,929 women and men randomly selected from 24 Garo, Santal, and Bengali villages. Multivariate Poisson regression was performed to predict the number of contextual events, where the respondents attitudinally endorsed wife abuse. Of the sample, 33.2% were from Garo, 33.2% from Santal, and 33.6% from the Bengali communities. The acceptance of wife abuse was high in the sample; specifically, 34.1% of the respondents accepted physical wife abuse, 67.5% accepted emotional abuse, and 71.6% accepted any abuse (either physical or emotional) at least on one contextual reason provided in a 10-item scale. The mean for accepting any abuse was 3.0 (SD = 2.8), emotional abuse 2.3 (SD = 2.2), and physical abuse 0.8 (SD = 1.4). The study showed that the rates of accepting any abuse and physical abuse were respectively 16% and 56% lower among Garo as well as 14% and 33% lower among Santal than that of the Bengali community. Data also revealed that individual level factors like younger age, higher education, prestigious occupation as well as family level factors such as higher income, female mobility, and female family authority were inversely associated with the acceptance of wife abuse in the sample. It appears that the gender regime of a society has a great influence on the attitudes toward wife abuse. We argue that a comprehensive socio-cultural transformation of the patriarchal societies into a gender equal order is imperative for the prevention of widespread wife abuse in the country.

Men's views on gender and sexuality in a Bangladesh village

The violation of women's sexual rights is a crucial public health problem, which is often related to the way people view gender and sexuality in a society. This study explores married men's typical views on gender, family, and sexuality in a rural Bangladesh context. Using a qualitative methodological approach, 10 married men were purposively included from a northwest village. The study revealed that married men's views about gender and sexuality are heavily influenced by patriarchal norms. Men think that a wife is the property of her husband and that the wife should obey her husband by giving sex to her husband whenever he wants. Men also think that if women fail to obey their husbands or please them sexually, men are allowed to beat their wives. Interviews explored that the violation of women's sexual rights might be closely related to men's gendered views about women's rights.

Gender and Arrack Drinking among Muslim, Hindu, Santal, and Oraon Communities in North-Western Villages of Bangladesh

Arrack, indigenously fermented from palm and date juice, is locally known as tari and commonly consumed by socio-culturally lower economic groups of all communities in northwestern villages of Bangladesh. This study examines and compares gender dimensions of arrack drinking pattern in association with respective community religiosity, and socio-cultural and gender statuses among the Muslims, Hindu, Santal, and Oraon drinkers in the Mongaltara, Akkelpur, Sherpur, and Ekrapara villages of Rasulpur Union of Bangladesh. A total of 391 respondents (Muslim, n = 109, Hindu, n = 103, Santal, n = 89, and Oraon, n = 90) with males and females selected by simple random sampling were intensively interviewed singly by semi-structured questionnaire. The results reveal that there are differences in arrack drinking patterns not only in gender norms, but also among the overall communities. It is argued that a respective community's religiosity, gender norms, and drinker's personality and attitude, and socio-cultural pressure and stress directly influence arrack drinking patterns.

Economic violence to women and girls: is it receiving the necessary attention?

Most studies on gender-based violence (GBV) have focused on its physical, sexual, and psychological manifestations. This paper seeks to draw attention to the types of economic violence experienced by women, and describes its consequences on health and development. Economic violence experienced included limited access to funds and credit; controlling access to health care, employment, education, including agricultural resources; excluding from financial decision making; and discriminatory traditional laws on inheritance, property rights, and use of communal land. At work women experienced receiving unequal remuneration for work done equal in value to the men's, were overworked and underpaid, and used for unpaid work outside the contractual agreement. Some experienced fraud and theft from some men, illegal confiscation of goods for sale, and unlawful closing down of worksites. At home, some were barred from working by partners; while other men totally abandoned family maintenance to the women. Unfortunately, economic violence results in deepening poverty and compromises educational attainment and developmental opportunities for women. It leads to physical violence, promotes sexual exploitation and the risk of contracting HIV infection, maternal morbidity and mortality, and trafficking of women and girls. Economic abuse may continue even after the woman has left the abusive relationship. There is need for further large-scale studies on economic violence to women. Multi-strategy interventions that promote equity between women and men, provide economic opportunities for women, inform them of their rights, reach out to men and change societal beliefs and attitudes that permit exploitative behavior are urgently required.

Arrack drinking patterns among Muslim, Hindu, Santal, and Oraon communities in the Rasulpur union of Bangladesh: a cross-cultural perspective

Arrack is produced from palm and date juice which is commonly consumed by the lower class of all religious communities in rural Bangladesh. Previous studies could not cross-culturally investigate arrack drinking patterns. The present study examined and compared arrack drinking patterns among the Muslim, Hindu, Santal, and Oraon communities' drinkers in the Rasulpur union of Bangladesh. A total of 391 arrack drinkers (Muslim n = 109, Hindu n = 103, Santal n = 89, Oraon n = 90) selected by cluster random sampling were intensively interviewed by Arrack Drinking Patterns Questionnaire (ADPQ) with open-ended questions. The results of Pearson's Chi-Squire test revealed that arrack drinking patterns significantly differed among the communities' drinkers. The results of Spearman's Bivariate Correlation Coefficients (r(s)) also indicated that the patterns of arrack drinking of the communities' drinkers were significantly inter-correlated with each other.

Religious attitude, religiosity, and arrack drinking patterns among Muslim, Hindu, Santal, and Oraon communities in Rasulpur Union, Bangladesh

This study compares how religious attitudes and religiosity of the Muslim, Hindu, Santal, and Oraon communities influence arrack drinking patterns in the Rasulpur Union of Bangladesh. The 391 respondents (Muslim, 109; Hindu, 103; Santal, 89; and Oraon, 90), selected by simple random sampling, were interviewed with a semi-structured questionnaire. The results suggest that the Santal and Oraon drinkers with their permissive attitude are involved more frequently with moderate and chronic arrack drinking patterns compared to the Hindu drinkers' arrack drinking pattern with their ambivalent attitude and the Muslim drinkers' arrack drinking pattern with their abstinence attitude. In addition, the Hindu, Santal, and Oraon arrack drinkers participated more in their respective religious activities, but the Muslim arrack drinkers participated less in their respective religious activities.