The inquiry was based on the synod resolution held in the archives of the Anglican Diocese of Natal. To examine and understand what the Synod's deliberations and the Synod Decision of the Anglican Diocese of Natal (October 2013) define as gender-based violence.
As will be discussed later, patriarchy is pervasive in the institution of the church, and the patriarchal church inevitably perpetuates violence against women in various ways. Literature reveals hidden forms of violence against women in church institutions and structures. This form of violence can be found in the church's liturgy, language, symbolism and iconography.
The synod decision specifically mentions sexual violence, while the motion speaks of all forms of violence against women. 35 violence is that it highlights covert forms of violence that are visible in the systems, structures, attitudes, ideas and behavior promoted by the church. These symbolic forms of violence within the institution of the church act in hidden ways.
The following chapter deals with the discursive representations of gender-based violence in the synod resolution adopted by the Anglican Diocese of Natal in October 2013.
All Forms of Violence Condemned
The implicitness that is a universal feature of the texts suggests that when the main authors of the text presented a resolution to address "all forms of violence against women and children". The resolution in its preamble condemns all forms of violence, but in its effect focuses only on sexual violence. In the synod's decision, it is stated that the synodal chamber was aware that there are different forms of violence against women, which is evident from the phrase "all forms of violence against women".
However, the synod resolution focuses specifically on sexual violence against women and does not mention any other form of gender-based violence. I considered this silence about other forms of violence to reflect Russo and Pirlott's (2006) suggestion that the meaning of violent acts varies depending on the situation and context. I propose that in order to end gender-based violence, all forms of violence against women, overt and covert; it is necessary to specifically name and confront them.
Although the synod resolution refers to all forms of violence against women, there remains a need to specify these forms so that they can be properly addressed.
Sexual Health Rights
In such a case, it is therefore necessary to try to articulate correctly what is called gender-based violence in the context of the synodal resolution. Tuyizere (2006) believes that gender-based violence needs to be divided into different forms in order to deal with it properly. According to Tuyizere's categorization, the synod's resolution should be seen as a superficial treatment of gender-based violence.
As already pointed out in the section dealing with definitions of gender-based violence in the synod resolution itself, sexual abuse was considered the main point for defining violence against women. It is also not the only expression of gender-based violence, but is an indicator of existing forms of violence that can be physical and psychological. In condemning gender-based violence, the Synod House discussed gender-based violence in relation to the rape and murder of Anene Booysen, which led to the synod's resolution reflecting only sexual violence against women.
The recommendations on sexual health rights and the church's mission mandate with its 'instructions' to the state also reflect a focus on sexual violence against women as opposed to gender-based violence in general.
Missionary Mandate of the Church
57 Also problematic with the missionary mandate of the church as expressed in the resolution is what Harcourt notes to be. The language of the resolution and the suggested way forward, as discussed in the third topic below, does not empower women to be able to undo gender-based violence. Therefore, leaving the missionary mandate of the church in the hands of clergy and leaders can be problematic.
The call for public marches also appears to be aimed at raising awareness among those outside the church about issues of gender-based violence. The analysis finds that the recommendations in the synodal resolution may be insufficient in themselves to address all forms of violence against women, and they also avoid the systemic violence of the Church. The fact that the synod's resolution came against the backdrop of the gang-rape and murder of Anena Booysen, an incident about which the Church of England has issued statements, may have led the synod to focus only on sexual violence against women and not gender-based violence. violence in general.
This may also explain why the synod decision makes no mention of the systemic and structural nature of gender-based violence in the church.
Ritualization of Pain and Suffering within Religion
To illustrate, the synod decision purports to speak in the interest of women, but the implementation of that decision is largely dependent on male clergy and male bishops who all work within an androcentric environment. The decision led to the establishment of the Gender Commission45 for the Anglican Diocese of Natal which recommended that sermons, liturgy and congregational programs be used to carry out the mandate of the synod decision. The androcentric context of the sermons, liturgy and congregational programs may ritualize pain and suffering.
This suspicion seems further justified in the failure of the synod's resolution to make any reference to the systematic violence against women that is evident in the institution of the church, its liturgy, interpretation of scriptures, among others. The resolution on sexual violence against women focuses on violence outside the church and therefore distances women from systematic church violence. By positioning itself as the protector of women, the church offers the promise of a better life for women, and the resolution suggests that women in the church can trust the church institution to intervene on their behalf.
Yet the resolution leaves intact the systemic violence in the church in the form of rituals and policies that harm women.
Foregrounding Women’s Experiences in Formulating Law within House of Synod
Feminist jurisprudence is suspicious of a legal framework that operates within patriarchal norms and yet claims to address violence against women. This point of view applies to the institution of the church and the house of synod, which have historically claimed to be gender neutral or even universally representative of all genders,46 but in principle, as demonstrated in the literature, the institution and processes are still rooted in patriarchal norms. Scholarship has indicated that religious spaces are consistently patriarchal in expression, language, and ritual performance and therefore perpetuate systemic violence against women (Rakoczy 2004, Gross 1996).
Although the Synod of the Anglican Diocese of Natal does not claim to be feminist, it cannot be assumed that the space is gender neutral. As a discursive space where resolutions are passed on motions, Synod House operates within what I believe to be a religious-legal framework that governs and controls relationships between persons in the Church of England and, specific to the resolution in question, the relationship of women to the regulation of the patriarchal church on issues of gender-based violence.
Remedial Action and Complicit Silence by the House of Synod
75 Feminist jurisprudence views silence in the law on issues of systemic violence as complicit behavior on the part of the institution that formulates those laws. The resolutions of the Anglican Synod are prescriptive in nature, having the capacity to instruct the Church and its communicants. Given that church leaders have significant levels of power and influence, and the institution of the church has legislative powers that people obey, the way the Anglican Synod conceptualizes and makes laws must be such that when women appeal to them, they can get help or meaningful interventions.
76 must also be an awareness among the synod members of the power and implications of synod decisions. The text of the synod decision shows the forms of power over which the house of synod as legal space perceives itself. First, the Registrar and Chancellor of the Diocese are required to have common law qualifications, then they are required to be communicants in good standing with the Anglican Church and finally they are required to be well versed in doctrine and theology of the church.
The legislative structures of the church seem to mimic the legislative structures of the state legislature, giving the religious space an air of legal form.
The previously proposed walkout protest would not be the best way to address gender-based violence. This study aimed to analyze the discursive representations of gender-based violence in the synodal resolution of the Anglican Diocese of Natal, adopted in October 2013. I concluded the study by investigating the synodal house and the synodal resolution in religious and legal terms. and also from a feminist point of view.
However, because the conceptualization of the resolution was influenced by the Anene Booysen gang-rape and murder, the resolution focused primarily on sexual violence against women and in the process neglected to focus on systemic violence within the church alongside other covert forms of gender-based violence. . 60. The Act of the Diocese of Natal: As amended by the Synod of the Diocese of Natal in October, 2013. The Act of the Diocese of Natal: As amended by the Synod of the Diocese of Natal in October, 2013.
77.Luvuyo George Mbombo vs Church of the Province of Southern Africa, Diocese of the Highveld (2011).
That our diocesan bishop be called upon to write on behalf of this synod to the President of State, the Minister of Police and the Minister of Justice, and also involve the Ministry of Health and Social Affairs and the respective NGOs, requesting that funding be made available for more police work on sexual and physical abuse and for advertising to further raise awareness about the scandal of abuse in our country. A candle was lit by one of the young synod members in memory of all victims of sexual violence. A moment of silence was held for the victims of abuse, a candle was lit by Mrs. Nondumiso Zungu and Bishop Rubin led the synod in prayer.
An amendment to 1 iii was proposed by Daniela Gennrich and seconded by Canon Bellina Mangena. An additional item iv was proposed by Mrs. Daniela Gennrich and seconded by Rev. Tracy Bell, making the existing item iv number v. An amendment to 1 iii was proposed by Mike Pitso and seconded by Mrs. Makhosi Ngubane.
Ukuchitshiyelwa kwephuzu lesi-4 kuphakanyiswe nguNkk Makhosi Ngubane kwasekelwa uNksz Zanele Dlamini.
