Explore the evidence.
Understand the reach.

Intimate Partner Violence (IPV), or simply partner violence, is a human rights abuse and an important public health problem. Despite all the success and endeavors towards empowering women, the victims remain disempowered and susceptible. A qualitative research design was utilized, underpinned by a phenomenological, exploratory research design, to attempt to understand the experiences of IPV victims and inform practice guidelines. The study aimed to develop an understanding of the role of VEP in empowering IPV victims in Gauteng. Data were gathered through semi-structured interviews with a sample of fifteen IPV victims. The non-probability purposive sampling strategy allowed the researcher to choose based on discretion by purposively sampling individuals according to accessibility and appropriateness, and such a participant exemplified specific characteristics of the research. The study has revealed a compelling imperative to move beyond short-term emergency shelter arrangements and focus on long-term housing solutions for IPV survivors. Programs must ensure access to decent, permanent housing at an affordable cost, which offers stability and a foundation for survivors to re-establish their lives.

Proverbs form a vital component of African indigenous knowledge systems, embedding moral guidance, social norms, and intergenerational wisdom. This article offers a contemporary reinterpretation of the Setswana proverb “Monna ke selepe, wa adingwa” (“a man is an axe; he is borrowed”) within the context of gender-based violence (GBV), intimate partner violence, and father absenteeism in South Africa. Traditionally linked to male mobility within extended family networks, the proverb is reframed as a metaphor for the transmission of positive masculine values, ethical guidance, and communal mentorship rather than the physical presence or ownership of men. Drawing on an integrative literature review that synthesises scholarship on Indigenous Knowledge Systems, critical and positive masculinity theories, and strengths-based social work approaches, the article demonstrates how culturally resonant symbols can bridge tradition and contemporary practice. Findings highlight the underutilisation of indigenous narratives in GBV prevention, the enduring influence of hegemonic masculinities, and the interconnectedness of father absence with cycles of violence and relational instability. The discussion advances practical implications for social work, proposing the integration of proverb-based dialogues into community interventions, fatherhood programmes, and mentorship initiatives. By positioning the “axe” as a transferable resource of wisdom and responsibility, the article contributes to the decolonisation of social work practice and offers a culturally grounded pathway toward non-violent, accountable, and relational masculinities that support GBV prevention and strengthen communal care.

This paper seeks to explore the realities of gender-based violence (GBV) within the African context with a special focus on how traditions, cultural norms, and values are perceived at the dawn of the recognition of human rights. Culture, human rights, and GBV are deeply interconnected and have significant implications for individuals, communities, and societies at large. It must be noted that the paper does not seek to condone patriarchy or harmful practices that promote gender-based violence; rather, it aims to create a balance between these cultural practices and responses to gender-based violence. The dawn of human rights and legislative frameworks, which to some extent challenge the existence of some practices as not being in line with human rights, has led to some power struggles and imbalances within the relationships. The introduction of human rights and equality, which resulted in most programs focusing on empowering women, such as the 50/50 principle, without necessarily preparing men to live with empowered women, may be perceived by men as challenging their authority. These developments may create frustrated men who see empowered women as a challenge to their leadership, culture, and tradition, and in defense, most men resort to violence as a way of trying to maintain their authority within the family structure. This paper will expand on how patriarchal social structures, cultural norms and traditional practices, colonialism, economic marginalization, resistance, and resilience impact efforts to address GBV. The author conducted desktop research and realized that efforts to prevent GBV should recognize the psychological realities and frustrations of culturally inclined men.

This paper delves into structural and affective determinants of women's persistence in violent relationships within the overarching theme of "Invisible Chains." The research, informed by a qualitative research design based on phenomenology, aimed to discover the lived experiences of women exposed to intimate partner violence (abusive relationships). Data were gathered through semi-structured interviews with self-identified female abuse victims. Thematic analysis was applied to analyze the data and derive repetitive patterns and meanings. The significant findings indicate that economic reliance was a common factor, as the majority of participants did not have the economic means or the means to obtain resources to escape violent relationships. Fears as emotional constraints, like fear of new beginnings, loss of self-worth, and worry about children's lives, also trap them. Social norms regarding marriage and gendered roles worked to render abuse normal. Institutional failure, including the inaction of social workers, the police, and other professionals, isolated and disempowered women. These results highlight the need for multifaceted interventions incorporating individual empowerment, systemic change, and cultural change. The research identifies economic support, trauma-informed care, and institutional responsibility in eradicating the invisible forces that keep women locked in abusive relationships.

Proverbs form a vital component of African indigenous knowledge systems, embedding moral guidance, social norms, and intergenerational wisdom. This article offers a contemporary reinterpretation of the Setswana proverb “Monna ke selepe, wa adingwa” (“a man is an axe; he is borrowed”) within the context of gender-based violence (GBV), intimate partner violence, and father absenteeism in South Africa. Traditionally linked to male mobility within extended family networks, the proverb is reframed as a metaphor for the transmission of positive masculine values, ethical guidance, and communal mentorship rather than the physical presence or ownership of men. Drawing on an integrative literature review that synthesises scholarship on Indigenous Knowledge Systems, critical and positive masculinity theories, and strengths-based social work approaches, the article demonstrates how culturally resonant symbols can bridge tradition and contemporary practice. Findings highlight the underutilisation of indigenous narratives in GBV prevention, the enduring influence of hegemonic masculinities, and the interconnectedness of father absence with cycles of violence and relational instability. The discussion advances practical implications for social work, proposing the integration of proverb-based dialogues into community interventions, fatherhood programmes, and mentorship initiatives. By positioning the “axe” as a transferable resource of wisdom and responsibility, the article contributes to the decolonisation of social work practice and offers a culturally grounded pathway toward non-violent, accountable, and relational masculinities that support GBV prevention and strengthen communal care.

Intimate Partner Violence (IPV), or simply partner violence, is a human rights abuse and an important public health problem. Despite all the success and endeavors towards empowering women, the victims remain disempowered and susceptible. A qualitative research design was utilized, underpinned by a phenomenological, exploratory research design, to attempt to understand the experiences of IPV victims and inform practice guidelines. The study aimed to develop an understanding of the role of VEP in empowering IPV victims in Gauteng. Data were gathered through semi-structured interviews with a sample of fifteen IPV victims. The non-probability purposive sampling strategy allowed the researcher to choose based on discretion by purposively sampling individuals according to accessibility and appropriateness, and such a participant exemplified specific characteristics of the research. The study has revealed a compelling imperative to move beyond short-term emergency shelter arrangements and focus on long-term housing solutions for IPV survivors. Programs must ensure access to decent, permanent housing at an affordable cost, which offers stability and a foundation for survivors to re-establish their lives.

This paper seeks to explore the realities of gender-based violence (GBV) within the African context with a special focus on how traditions, cultural norms, and values are perceived at the dawn of the recognition of human rights. Culture, human rights, and GBV are deeply interconnected and have significant implications for individuals, communities, and societies at large. It must be noted that the paper does not seek to condone patriarchy or harmful practices that promote gender-based violence; rather, it aims to create a balance between these cultural practices and responses to gender-based violence. The dawn of human rights and legislative frameworks, which to some extent challenge the existence of some practices as not being in line with human rights, has led to some power struggles and imbalances within the relationships. The introduction of human rights and equality, which resulted in most programs focusing on empowering women, such as the 50/50 principle, without necessarily preparing men to live with empowered women, may be perceived by men as challenging their authority. These developments may create frustrated men who see empowered women as a challenge to their leadership, culture, and tradition, and in defense, most men resort to violence as a way of trying to maintain their authority within the family structure. This paper will expand on how patriarchal social structures, cultural norms and traditional practices, colonialism, economic marginalization, resistance, and resilience impact efforts to address GBV. The author conducted desktop research and realized that efforts to prevent GBV should recognize the psychological realities and frustrations of culturally inclined men.

This paper delves into structural and affective determinants of women's persistence in violent relationships within the overarching theme of "Invisible Chains." The research, informed by a qualitative research design based on phenomenology, aimed to discover the lived experiences of women exposed to intimate partner violence (abusive relationships). Data were gathered through semi-structured interviews with self-identified female abuse victims. Thematic analysis was applied to analyze the data and derive repetitive patterns and meanings. The significant findings indicate that economic reliance was a common factor, as the majority of participants did not have the economic means or the means to obtain resources to escape violent relationships. Fears as emotional constraints, like fear of new beginnings, loss of self-worth, and worry about children's lives, also trap them. Social norms regarding marriage and gendered roles worked to render abuse normal. Institutional failure, including the inaction of social workers, the police, and other professionals, isolated and disempowered women. These results highlight the need for multifaceted interventions incorporating individual empowerment, systemic change, and cultural change. The research identifies economic support, trauma-informed care, and institutional responsibility in eradicating the invisible forces that keep women locked in abusive relationships.