Cultural Construction of Violence - Research Paper Example

6th May, Cultural Construction of Violence Introduction Cultural violence is considered as any aspect of culture that can be used directly or indirectly to legitimize structural or direct forms of violence. Even though symbolic violence has little effect of the society as it does not usually harm people, direct violence often do. This even worsens when the violence is built into the cultural structure. Many a times, people have attributed violence to human condition; the genetic makeup. This is a conclusion that many often come to after reading series of newspapers, watching violence-inflicted movies and various forms of entertainment that depicts practices of violence. For long, people have only considered violence as a trait that a person is born with; that one is either born violent or not. This, to many, implies that the proclivity of a person to engage in violent activities is long found in people’s genetics and there is less that can be done to completely eradicate it. This may seem to have some sense of truth in it as there have been cases where a young person may come out to be violent throughout his life. This is often seen with the kind of tenderness that he treats other people with including animals. However, if violence is a trait that one is born with, how can peer-inflicted violence be explained? Though the genetic makeup may have a significant effect on the behavior of a person, there are many questions concerning human violence that can still not be answered only by genetics. Moreover, violence also takes many forms and in different contexts. This implies that the definition of violence varies from one physical location to the other and can never be generalized. This having been taken into account, it is therefore true to say that the interpretations and meanings accorded to violence across societies, cultures and communities have significant effect on the trends of violence recorded in the areas. Violence has also been attributed by many to be defined in accordance to situations and time of occurrence. This implies that an act of violence only becomes violence in regard to the place where it has been performed. Needless to say, violence is only violence wherever it is found. This notion has led to the development of violence-related activities by people and societies who might have a misconception about their actions. Violence is therefore not only genetically motivated but also structurally formed. The human genetics also have significant on the character and actions of people but violence can as well be culturally constructed. For instance, in intertribal wars undoubtedly involving extreme forms of violence as is the case of the Thull, a Kohistan community, living in the mountain slopes near the borders of Pakistan and Afghanistan, are culturally constructed. Here, the people find pride in engaging in cultural raids and retaliatory attacks that usually involve various forms of violence. This cannot only be explained using genetics as genetics do not provide room for generalization explanation of the acts of violence, more so involving large numbers of people. This makes cultural construction of violence be regarded as a serious form of creation of violent behavior among people. The research focused on the Thull, a Kohistan community. The Kohistanis rely majorly on transhumant pastoralism that involves keeping goats and sheep. However, they also grow crops in their fertile fields as I found out. The people of Thull have undergone a great religious transformation. This is evident from their transformation from Buddhism, Hinduism and presently Muslims. This has also seen the absorption of other Pakistan members to their culture. However, their cultural effects and implications have mostly originated from the Pakhtum. The Kohistan area is geographically large and has thus been affected by political fragmentation and cultural diversities. Within the Thull Kohistan villages, there are also smaller lineages, of which each produce a representation to the organized village council. The Thull people are generally Muslims and follow the Quran teachings. To add on that, they also follow the izzat; this stresses on the male honor and superiority. The effect of these practices, as I found out from the community, is that women, who dominate farming activities are not regarded the respect that their work brings. The community involves in several practices of structured violence which is motivated by their way of life as a community. This means that their culture has a lot to do with their acts of violence and so is the cultural construction of violence. Discussion Violence as a Way of Defending Honor (in Kohistan) Different societies and communities give room for collective violence and consider it an act of honor. This makes the prevalence of violence rapid and that which is given little considerations. In Kohistan, culture, violence is usually allowed for threats to the honor of men. This implies that acts of violence against fellow men are justified by a threat to a man’s honor. This notion has seen the widespread of blood feuds in the Kohistan villages including the Thull villages. The culture of these people allows them to revenge using similar acts of violence against other people. This they use to justify any revenge taken upon any individual who wrongs the other, a misconception that has caused great loss of lives and hindrance to the economic success. The only regulation that guides their violent actions is that which insist that the retaliatory actions against someone who offends you should not be more than the way you were offended. The violence of Kohistan people does not end there; the community also considers any unwanted or unusual behavior towards an individual, wife, daughter or sister as very offensive and that which calls for deadly violent retaliation. This has made the men if this community hostile with the slightest of provocation, a trend they have maintained throughout their generations. Many of their petty offenses result into death penalties and therefore form a basis for their violent behavior. There are many rules and values by which the Kohistani people live. These values, however, only promote violence among them and also with the neighboring communities. For instance, staring at your neighbor’s property or wife is considered offensive and allows the other party to act violently on you. In an instance that I encountered during my research in this area, I met a native, Nisar, who narrated to me how his brother, Khan, was killed while trying to help his neighbor. His brother had watched the neighbor’s family starve for days and had decided to take them some food. When the neighbor found out that the he had taken them a basket of food, he was accused of going there to stare at the neighbor’s wife. The neighbor then killed him in cold blood. Nisar narrates sadly how his brother was killed by his neighbor while only trying to help his family. However, he also swore to take revenge soon, something that I was sure he would do. He also insisted that he was going to organize with his friends when to collectively take the revenge. Such kinds of behaviors have made violence a norm in the village. It has made violence be acceptable and something that is only paid back by the same level of violence. Being that the people of Kohistan village are mainly Muslims and follow the religion carefully, their main belief is that vengeance is a religious act which is acceptable and brings pride and honor to the society and their religion. The people of Thull also base their beliefs on ghairat which according to the Muslim beliefs implies that the personal worth of man, his character and integrity are specifically given by God and should be faithfully protected and their violators punished severely. These beliefs also cover all the property of men and women are also considered part of the property and ghairat. This implies that women should be guarded and must not do anything that will lower the esteem of their husbands. Any act done by another person against the women, that is considered to bring shame to their husbands are also greatly disregarded and punishable. This has also provided a loophole for violence in the community. The guard of ghairat, in the Thull community, has over the past gone beyond individual responsibility. The Thull people now consider it a community’s concern that must be guarded by the entire community. This often result in the formation of various ethnic groups that aim at defending the community’s values and principles; honor. These groupings have been used by the community members to form retaliation groups against neighboring communities that they think might have violated their honor. For this reason, vengeance in Thull is not only taken against an individual but also against a group of people when they think there is a need to. This has created a chain of violence among the villagers, a kind of chain that might have only been triggered by a single and simple blow. The people of Thull, therefore usually walk in groups armed with rifles and ammunition. These, according to them, are for self-defense and the defense of their families and communities. Many of the men in their villages spend huge sums of money buying heavy rifles for protection. This shows how violence has been promoted by their primitive culture. Religious Justification of Violence (Using Religion to justify Cultural Violence) Religion has also been used to justify many forms of violence. Religion mainly focuses on portraying the difference between good and evil. It shows the historic and present struggle between the two extremes and the actions encountered throughout the struggle. Different religions use different texts to explain their beliefs and values. These texts usually have violent and extreme confrontations that take place between what is considered evil and that which is considered good. For instance, Muslim’s Quran allows for revenge and describes it as an act of regaining lost esteem or pride. In Christianity, the book of Revelation also explains various instances of confrontations between the evil forces of Satan and those of the righteous. In their descriptions, some of the most violent vivid descriptions and metaphors are used according to the context of the Bible. In the Bible, there are also various instances of retaliatory actions taken by God’s people against those considered evil and this involves extreme violence and murder. These may, in some cases, promote violence and its consideration as acceptable. The use of religious rhetoric to justify acts of violence has prevailed over the past years. It has also been dated to many years back and deeply rooted to the cultural practices of most communities. Those who normally believe in various kinds of religions like Christianity, Buddhism or Islam among other have always done everything it takes to satisfy and defend their religions. This implies that many religious fanatics have always performed acts of violence in the name of God. This is also depicted in the historic times. In defending themselves, they have always also used religious texts and concepts to explain their actions. For instance, Osama Bin Laden, considered a renowned terrorist explained all he did using his Muslim religion and specifically the Quran. His aim was mainly to create an Islamic state and prevent the U.S from supporting the governments of the Middle East. He performed a series of attacks on the U.S citizens and justified his actions using the Islamic belief that revenge against people who disrespect their religion is acceptable and right. One Reverend Michael Bray took time to set ablaze several abortion clinics. This he did in the name of God based on his Christian beliefs. Reverend Michael claimed that the government of the U.S was disregarding the moral values and code of conduct of people and as well the freedom of its people. Many religions normally organize their members in religious militants who defend their religion and their values. These militants are usually ready to do any act of violence in the name of God and as a way of keeping their pride and integrity. An example of a group of militant protestant is the Army of God. The group is associated with Reverend Bray. Bray set fire to abortion clinics, seven of the clinics as he considered killing those people who provided abortion services as acceptable as they were violating the will of God. From the past violent activities to the present generation, there have been many terrorist attacks which have been attributed to religious groups. Many violent behaviors that have been witnessed in the past have mostly been affiliated to religion. The perpetrators of these harmful acts have also been seen to be religious fanatics, individuals who are ready to kill for God. It is therefore evident that religion is used by many people to justify their violent actions against each other. This comes even after laws and regulations have been developed to govern the way people relate to each other and define the acceptable code of conduct. The people of Kohistan have also used religion to justify their violent lifestyle. Being that they are mainly Muslims and follow the doctrines of Islam, all their values bear the Muslim nature. The retaliatory actions that they do against each other are often explained using the Quran. This they base on their need to defend their manhood, pride and morals in accordance to their religion. Interview In order to ascertain the effects of religion on development of violence, the following interview was conducted on a native from Thull village of the Kohistan. Researcher: In what religion do the people of Kohistan belong to? Mention others if more than one. Native: We are Muslims and the only religion here is the Islam Researcher: Have you ever witnessed any form of violence in this village? Native: Yes Researcher: Are the acts of violence frequent? Please explain Native: Yes, violence is common in this village. If a man wrongs you, you only take up arms and do to him exactly what he did to you. But this does not stop here; if a person does to you anything that you think lowers your esteem and pride, you are supposed to punish him severely. These punishments often come in form of murder and over the past, we have gotten used to seeing people murdered. Researcher: Who performs these acts of violence? Native: Anybody who is wronged is free to retaliate. It does not matter how old you are. Even me, if my neighbor wrongs me now I’ll simply shoot him dead! Researcher: Do you respect each other where you live? Native: Yes, but it is not that of respect but fear. The fear that wronging another person may make them acts violently against you or your family. Researcher: Are there laws that specifically shun violence in this village? Native: Laws are there but they justify violence for petty reasons. Researcher: How much do you value your pride and self-esteem? Native: Pride and self-esteem are among the things and virtues given by God and should be guarded jealously. Any attempt by another man to violate or lower my pride provokes me to fight him mercilessly. Researcher: Do you respect your women? Native: Women are our property the moment we marry them and pay their dowry. How can I respect my property. She is supposed to be submissive to me and that is what I expect from her. Any attempt by other men to stare at her is a disgrace to me and the men must be punished. Researcher: How is revenge regarded in your village? Native: Revenge is totally allowed. The only thing that we are supposed to do is to make sure that the revenge capacity is similar to the act which was done to you. Any harm done to you by another man calls for immediate revenge. Researcher: Do you own a gun? Native: Yes, several. Researcher: When did you buy it and why? Native: The gun was given to me by my father. I have also bought many for my sons. Researcher: Why did you buy the guns? Native: The guns are for self-protection and for the protection of my family. They are also for retaliatory action in case there is a need to. Researcher: have you used your gun before on anyone? Native: Yes, I used it to kill my neighbor. Researcher: Why did you kill him? Native: He was found close to my wife, probably staring at her. Researcher: Does that mean that you are not even sure whether he was staring at her? Native: People told me that he had been seen staring at her but I am not sure. I did what the community expects and that is killing him. Researcher: Do you expect his family to revenge? Native: Yes, am prepared for them and to even retaliate further. Researcher: Are you willing to change and avoid any form of violence? Native: No, not at all. This is our culture and I must follow it fully. Even if I did avoid violence, I’m the one who will suffer humiliation. Researcher: Do you like your culture and all its values? Native: Yes, I value every practice in our culture and I follow all of them to the latter. I can never ignore any of them. They are the orders of God and must be followed by all. Researcher: Thanks for your time and cooperation. Discussion of the Interview From the interview, it is evident that violence has been welcome in various communities. In the Thull village, it has become a norm and everybody appreciate and practice it; getting violent at any instant of provocation. Many people who have accepted violence as part of their community are also not willing to let it go. The discussion has helped in obtaining first-hand information about the instances of violence and how it is considered in the Kohistan community. This provides an effective way of understanding the villagers take on violence and what steers them towards it. From the interview, it is also evident the people of Thull have a different description to violence. Violence, to them, depends on the act done and the reason behind it. For this reason, many scenes and activities that we consider violent may not be violent to them. Therefore, it is wrong to conclude that the people of Thull are born violent and blood-thirsty. This is evident from their interpretation of what violence is. The different interpretations mainly focus on the cultural values and historical background and not necessarily genetics. While travelling through the Thull mountains, people of different religions may not face any threat from sections of Thull people who have no objection to their religious practices. At the same time, some Thull natives who hate people from other religions may conclude that the other religions like Christianity disregard their beliefs and do not deserve to live. The landscape of Thull is beautiful and green. The people of Thull have great houses structures at the foot of various towering peaks while other are also scattered through the area. The Indus River found at the foot of Hindu-Kush Mountains provides beautiful scenes that are worth seeing. Along the slopes are the plantations and water buffaloes reared by the people. This place can be toured by different people. However, care must be taken for their strict religious beliefs and values. Literature Review: General Relationship between Culture and Violence The existing violent relationships among people are stimulated by various cultural and societal cultures. Being that different cultures have their own definition of violence, there has been a diverse misconception on what is considered violence. However, violence is mainly controlled by different institutions and communities which interact with the perpetuators of violence as well as the victims. This is because victims of violence can as well be made to organize extreme retaliatory activities if not handled with utmost care. Concurrently, the perpetuators of violence can also be encouraged to continue with their violent practices if their actions are welcomed by their cultures. This makes it difficult to curb cultural violence as a whole. Below is a diagram that shows the various factors (societal and cultural) that contribute to the increasing acts of violence and the cultural construction of violence Figure 1("Relationship Violence and Culture" 1) The actions of every individual and communities are affected by their language, values and various cultural factors that surround them. The culture of a given community can therefore affect an individual and lead to his formation of a violent character. This implies that the community where a person grows has a significant role to the formation of his violent behavior. This has been evidenced in Virginia. In the Western part of this state, violent activities were not regarded as crimes before 1992. This meant that people could do all forms of violence against each other without even feeling a single guilt about it. However, after 1992, it was declared an unlawful activity to be violent towards a person and anybody found committing any act of violence against a person could be charged. Activities that different cultures consider as normal also perpetuate to the prevalence acts of violence. For instance, there are communities which consider violence against an intimate partner as normal. Other communities also allow domestic violence and do not have laws to curb them. This has increased the number of instances of violence among people of the same community. Various forms of entertainment such as the music industry and various videos still depict various forms of violent behaviors. The music and videos contribute to the formation of character of people who adores them. They always tend to consider them normal and so is their show of violence such as homicide. Cultural norms define the way people think and consider a particular behavior as violent. The norms are used by the community members to define what violence is and what is culturally acceptable. Community members usually live by the community’s principles and values. When these values accept violence, the people also do and so the cultural construction of violence is achieved. Conclusion The character of an individual has long been directly associated with the genetics of the person. However, genetics cannot fully be used to exhaustively explain the violent behavior of an individual and specifically the feud violence evidenced in Thull. Instances of blood feuds in the Thull village have gradually developed over the past and grown in popularity and acceptance. From the past evidence, it is clear that the adoption of blood feuds in Thull community is something that has just developed among the people and not any related to their genetic composition. The emergence of the violent behavior in the community can only be attributed to political modernization as well as rapid social change. Religion has brought adverse ideological system among the people of Thull and this has made them value their pride and honor more than the respect of life. For this reason, they have adopted violence and are ready to become violent in protecting their beliefs. Thull people are Muslims and the honor that is regarded by Islam has made them adopt revenge as a way of protecting men’s respect. Their economic transformation has also contributed to their adoption of violent activities. In Thull, violence is justified through their religious beliefs and as a way of maintaining respect and punishing offenders through revenge and retaliatory attacks. They also accept violence as a consequence of their cultural, ecological, historical and political interaction. Contrary to what many people believe, cultural construction of violence is the main way through which violence is promoted in different societies. Works Cited "A Culture of Violence | Global Research." Global Research. N.p., n.d. Web. 7 May 2013. "After the Kohistan carnage." PAMIR TIMES | Voices of the Mountain Communities. N.p., n.d. Web. 7 May 2013. "Article: New Clues To The Causes Of Violence." Origins of Peace and Violence: Introduction. N.p., n.d. Web. 7 May 2013. "Cultural Considersations in Recognizing and Responding to Domestic Violence." The Colorado Bar. N.p., n.d. Web. 7 May 2013. "Culture of Peace and Non-Violence." United Nations Educational, Scientific and Cultural Organization. N.p., n.d. Web. 7 May 2013. “Domestic Violence and Cultures: Moving Towards more Sophisticated Encounters.” N.p., n.d. Web. 7 May 2013. "Explore Pakistan Kohistan." 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