Prevencion and intervention strategies gender related violence against woman by SADD IEAB

PREVENTION AND INTERVENTION STRATEGIES GENDER-RELATED VIOLENCE AGAINST WOMEN

Ilcélia Alves Soares Lilian Conceição da Silva Pessoa de Lira (Organizers)

PREVENTION AND INTERVENTION STRATEGIES GENDER-RELATED VIOLENCE AGAINST WOMEN Booklet 2

ANGLICAN SERVICE OF DIAKONIA AND DEVELOPMENT - SADD

2014

SOARES, Ilcélia Alves e LIRA, Lilian Conceição da Silva Pessoa de (org.) Prevention and Intervention Strategies Gender-Related Violence Against Women: Booklet 2/ org. Ilcélia Alves Soares and Lilian Conceição da Silva Pessoa de. São Paulo: Fonte Editorial, 2014. 75 p. ISBN: 978-85-66480-71-9 1. Domestic violence 2. Women - Violence 3. Pastoral Counseling – Violence 4. Gender of violence I. Lira, LilianConceição da Silva Pessoa de II. Title

Organizers: Ilcélia Alves Soares Lilian Conceição da Silva Pessoa de Lira Authors: Aroldo Carlos da Silva Elineide Ferreira Oliveira Ester Leite Lisboa Luiz Carlos Gabas Ilcélia Alves Soares Izaias Torquato da Silva Lilian Conceição da Silva Pessoa de Lira Magda Guedes Pereira Marinez Santos Oliveira Sandra Maria Correia de Andrade Advisors in: Bible: David Pessoa de Lira Gender: Ilcélia Alves Soares Feminist Law: Bianca Daébs Seixas Almeida Liturgy: Marinez Rosa dos Santos Bassotto Feminist Theology, Gender e Ethinicity: Lilian Conceição da Silva Pessoa de Lira All rights reserved: IGREJA EPISCOPAL ANGLICANA NO BRASIL Escritório Provincial Praça Olavo Bilac, 63. Campos Elíseos. 01201-050 São Paulo - SP Tel.: +55 11 36678161

FONTE EDITORIAL LTDA. Rua Barão de Itapetininga, 140 loja 4 01042-000 São Paulo - SP Tel.: 11 3151-4252 www.fonteeditorial.com.br e-mail: contato@fonteeditorial.com.br

CDD 18ª. ed.

Revision: David Pessoa de Lira Cover: Eduardo de Proença Layout: Alessandra S. Oliveira de Proença Implementation: Anglican Service of Diakonia and Development (SADD); Episcopal Anglican Church of Brazil (IEAB) Support: Christian AID Project Coordinator: Sandra Maria Correia de Andrade - SADD

SUMMARY

A Word from the Primate Bishop of the IEAB ..........................................................................................................7

A Word from Christian AID ......................................................................................................................................8

Presentation ...............................................................................................................................................................9

12 Tips for the Use of the Booklet ..........................................................................................................................11

Order of Opening Eucharistic Service .....................................................................................................................13

1st MEETING: What is the origin of Gender-Related Violence against Women? ...................................................17 2nd MEETING: What is Domestic Violence against Women and what are the types and forms of manifestation of this violence? ....................................................................................................21 rd 3 MEETING: Where does domestic violence take place? .....................................................................................25 4th MEETING: A Characterization of Women in situations of violence ..................................................................28 5th MEETING: Psycho-social Implications of Domestic Violence ..........................................................................31 6th MEETING: A Profile of the Perpetrator of Domestic Violence ..........................................................................34 7th MEETING: Network of Assistance for Women in Situations of Domestic Violence .........................................37 8th MEETING: Network for Tackling Domestic Violence against Women .............................................................42 9th MEETING: The Relation between Gender-Related Violence and HIV/AIDS – the feminization of AIDS ...........46 10th MEETING: Now I know what Gender-Related Violence and Domestic Violence are, what do I do? ....................51

11th MEETING: And the Church, what should it say and do? ................................................................................55

Video Session ..........................................................................................................................................................58

Eucharistic Sending Prayer .....................................................................................................................................60

Bibliographical References .....................................................................................................................................64

Annex 1 – Law nº 11.340, of 7th August 2006 - Maria da Penha Law ...................................................................66

Annex 2 – Divorce as an instrument of Gender-related Violence in the Palestinian World ....................................75

A Word from the Primate Bishop of the IEAB on Booklet 2 See, today I appoint you over nations and kingdoms to uproot and tear down, to destroy and overthrow, to build and to plant (Jeremiah 1:10).

Dom Francisco de Assis Primate Bishop of the IEAB

Brothers and Sisters, It is important, throughout the journey of our Church, to recognize that continues to be a mark of our actions. I think that without our prophetic work, the Church fades away because things are doing very well, or because the church doesnâ&#x20AC;&#x2122;t want to get involved in anything beyond its own life. As the Body of Christ, we receive the call to be both priests and prophets. These are two complementary ministries of mission. One without the other would mean walking on one leg and we would not achieve the necessary balance to spread the Good News. Through the Anglican Service of Diakonia and Development of the IEAB, we are hereby presenting this new Booklet which is dedicated to a very important theme for the witness of our Church: the theme of overcoming violence against women.I wonâ&#x20AC;&#x2122;t discuss statistics here, as I understand that we are all sure that in our country, in every region and social class, this problem has not been given the necessary attention. The public authorities have tried to respond to some of these demands, but it is still not enough to avoid the disgrace that destroys lives, families and, as a result, the whole of society. And, furthermore, one can see that the Churches have advanced considerably in their main task: to make people aware of the need to respect the dignity of all people and to overcome violence against women. The IEAB has courageously taken on this mission. In the Anglican Communion and ecumenical groups, we have received recognition for this work on education, awareness and concrete actions towards violence against women. I hereby renew the challenge so that this new Booklet may have a greater impact and reception than the first one. May it be taken on concretely in all the levels of our Church, from the local to the provincial. The Booklet translates the efforts of many people, both clergy and lay. It also translates the cooperation of very important partners on this journey. And, finally, it reveals that we reaffirm our commitment to be a prophetic voice. May God bless more and more this work and those who dedicated themselves to writing, producing and publishing this valuable material. May we, following the example of the prophet Jeremiah, find the courage to destroy the old order and build a new order, based on the love and grace of God!

A WORD FROM CHRISTIAN AID

Kathy Galloway Head of Christian Aid Scotland

In October of 2013, I had the privilege of visiting the only shelter for women who suffer violence in the State of Rond么nia, in Brazil. The Casa Noeli dos Santos, situated in Ariquemes-RO, is supported by SADD (Anglican Service of Diakonia and Development), the social programme of the Episcopal Anglican Church of Brazil and partner of Christian Aid. The house director is the Reverend Elineide Ferreira. The opportunity to speak with some of these women and their children, who were taken into this home that supports them and, above all, guarantees hope, helps me to give witness to the vital importance of this initiative in a region where so little is offered in terms of services for women who suffer gender-related violence, and of the pioneering work of SADD in confronting of one the most serious problems we face, not only in Brazil, but all over the world. Gender-related violence is a profound injustice against women who experience it in different ways. Violence against women and girls is a global pandemic in every region and in every country. The acts of violence, especially experienced by women bewteen the ages of 15 and 44, cause more deaths and disabilities than cancer, malaria, car accidents and wars all together. One in every five women is a victim of rape or attempted rape during her life. In many countries there is a culture of impunity for those who carry out this kind of violence. It is seen as normal, acceptable, and even Christian churches very often hide, tolerate, perpetuate and even practice violence against women.

PRESENTATION

In 2013, with reference to the month of June as the Month of Mission for the Episcopal Anglican Church of Brazil (IEAB), the Anglican Service of Diakonia and Development (SADD) took on the challenge of the much needed task of elaborating booklets as pedagogical-pastoral resources for the strengthening of social and political diakonia in the Church, in the understanding that diakonia (a Greek word meaning ‘service’), is in the centre of the missionary life of the church. The first Booklet covered the theme “Social and Political Diakonia in the IEAB for the Prevention and Intervention Strategies Domestic Violence against Women”, and is the first of a series of booklets that will be elaborated and shared with all the Church. For the above-mentioned Booklet, we gathered exhortations from the Anglican Consultative Council (ACC)1, as well as the Anglican Communion Primates’ Letter2. Also in 2011, the IEAB promoted the National Consultation on Health and Human Rights, in which “Domestic Violence” was one of the themes discussed, understanding that, as a Service of the Church, we should promote social action for the transformation of the sinful reality that violates women’s human rights. So, in 2012, we promoted, in partnership with Christian AID and the Public Ministry of Rondônia, together with the Noeli dos Santos Support Shelter for Women and the Desmond Tutu Anglican Association in Ariquemes/Rondônia, in the Missionary District of the West, a Seminary for the training and empowerment of public agents in the Support network for confronting violence against women. We understand that, in order to guarantee an effectual participation of the Church, there needs to be permanent empowerment through training and the raising of awareness In this sense, in dialogue with the diocesan representatives of SADD, in March 2013 (also with the inspiration of the theme of the Week of Prayer for Christian Unity, which provoked us with the theological question “What does God require of us?” (Micah 6:6-8)), and with the 57th United Nations Commission on the Status of Women, whose main theme was the “Elimination and Prevention of All Forms of Violence against Women and Girls”, in which the Church committed itself to promote actions aimed at confronting this violence and engaging in the 16 days of Activism for the End of Violence Against Women”.. Also in March 2013, with this scenario in mind, SADD/IEAB carried out a meeting with financial support from Christian AID, where it began the elaboration of the first Booklet, as a didactical/pedagogical/theological/pastoral resource for the realization of meetings in our communities throughout Brazil. Recently, in the 6th Annual Meeting of the Latin American Council of Churches (CLAI), which took place in Havana/Cuba, from the 22nd to the 25th May 2013, an the IEAB took part effectively, the present theme was also on the agenda and was a priority in the Pastoral letter of Havana and in the Women’s Letter. The Anglican Consultative Council (ACC) is an important authority of the Anglican Communion, created by the Lambeth Conference of 1968, composed of bishops, clergy and laity, as members selected by the 38 provinces of the Anglican Communion. It met for the first time in 1971, with the Archbishop of Canterbury as its ex officiopresident. Cf. SERVICO DE NOTÍCIAS DA IGREJA EPISCOPAL ANGLICANA DO BRASIL. Available at: <http://sn.ieab.org.br/2012/11/06/ ieab-integra-o-comite-permanente-do-conselho-consultivo-anglicano/>. Accessed on: 15th feb. 2014. 2 The Primate Bishops of the Anglican Communion are the Presiding Bishops of the Provinces of the Anglican Communion. The Primate Bishops meeting is every two years. 1

In 2014, because of the success of the publicity and applicability of Booklet 1, whose copies were sold out in the majority of the dioceses and the missionary district already in the first few months, SADD-IEAB, with financial support from Christian AID, takes on the challenge of emphasizing that Domestic Violence Against Women is the most common and recurrent form of Gender-Related Violence. Here is a new Booklet, in which we aim to update the contents of the first one and we have adopted the title: “Prevention and Intervention strategies in Gender-Related Violence Against Women”. So, in Booklet 2, we present 11 proposals for the meetings. The order of the first booklet is, as follows: • • • • • • •

umber of the meeting and the theme N Initial comments Presentation/Integration Techniques Sharing on the theme What should we take from this meeting? Moment of Prayer Preparation for the next meeting

We hope that this second Booklet is read, received and implemented in each one of our Anglican communities, in small and large groups, so that the whole of the IEAB strengthens its challenge to recognize the proposed theme as a necessary task of the everyday life of the Church, aware that Gender-Related Violence against women is a problem that should affects us, that violence overpowers and violates the life of those who are the image and likeness of God: women. With March soon arriving, the Month for Women, we have the opportunity to update the training programmes carried out in our Province on the theme, adopting SADD/IEAB Booklet 2, with an aim to reaffirm the attendance to the following proposals: a) the IEAB confronts and embraces the problem, recognizing it as a violation of women’s human rights; b) this violation of rights is a sin against women and, therefore, against all humanity; c) we recognize that as a religious community we commit violence against women, as much through omission as through acts of gender discrimination, legitimized by decontextualized hermeneutics; d) each community of the IEAB takes on the commitment of promoting effective and continuous services and implementation strategies for the transformation of this reality.

Let us go forth in the Peace of Christ, with courage and strength to witness the Gospel among all people, and serve God, our Father and Mother, with joy! In the power of the Holy Spirit! Amen!3

Paraphrase of the Dismissal in our Liturgy, Cf. IGREJA EPISCOPAL ANGLICANA DO BRASIL (IEAB). Livro de Oração Comum (LOC) =(BCP). Porto Alegre: Metrópole, 1988. p. 68, 80 e 85. 3

12 TIPS FOR THE USE OF THIS BOOKLET:

This Booklet was elaborated collectively, just as the books of the Bible were written collectively. And it is collectively, equally, that we read, interpret and live the Bibleâ&#x20AC;&#x2122;s teachings, which may be adapted to any liturgical season of the Christian calendar. So, we suggest: 1. That the meetings are broadcast throughout the community and that the invitation reaches as many people as possible; 2. That at each meeting, the work is carried out in groups according to the reality of each community; 3. That for the preparation and participation at the meetings, it is important for the local pastoral leadership to offer a warm invitation to the community and, in case it is not, the leaders themselves that are coordinating the meetings, that they try to take part in it, collaborating towards the collective learning. 4. That while following the proposed agenda for the meetings, other resources and theoretical sources may be consulted and included to further qualify the material presented. Other presentation/integration techniques may also be adopted to guarantee a greater contextualization in the local reality, without losing sight of the theme and the objectives of the meetings; 5. That we recognize the important roles of the organized civil society (social movements) and the State (Country, Federal Units (states) and towns), for the Prevention and Intervention Strategies in Gender-related Violence against Women4; 6. That we recognize that the role of the Church, particularly, of our IEAB, through our dioceses (parishes, missions and mission points or evangelization points) is to be a welcoming place and to offer qualified guidance on: who, where, which institutions and how it is possible to prevent and confront situations of Gender-related Violence against Women; 7. That we recognize, equally, the importance of the secularity of the State, remembering, however, that this secularity should take into account the religious diversity of Brazil, considering, with respect, the right that each citizen has to the religious freedom of whether to have a belief or not; 8. That, apart from the Bible and the Maria da Penha Law as important instruments for the participation in each meeting, the coordinators need to provide beforehand all the materials proposed for the 11 meetings (A4 paper, pens, marker pens, a sheet of brown paper or card, rolls of different coloured tape etc.); Firstly, non-governmental feminist organizations began attending women in situations of violence, as well as promoting training and educational campaigns for the prevention and tackling of domestic violence against women. Consequently, they presented to government authorities proposals for the creation of a specialized Support Network. From then on, government organizations considered the theme a priority and have constituted a Support Network for Women in Situations of Violence (with professionals specialized in the attendance of these women) and the Network of Tackling Violence Against Women. 4

9. That we may be aware that this Booklet does not intend to cover the topic exhaustively, but that it is an important instrument in the raising of awareness of the Anglican people and communities, as we mentioned in the presentation. However further studies may take place, with support from SADD-IEAB and from governmental and non-governmental agencies that exist where each community is based. 10. That the person or team that takes on the coordination of the meetings, apart from reading all the proposed material, should also watch the short film, “Acorda, Raimundo, Acorda” (wake up Raimundo, wake up) available at: <http:// www.youtube.com/watch?v=HvQaqcYQyxU>, as well as the documentary: “Silêncio das Inocentes”, (Silence of the Innocent), available at the link: <http://tvescola.mec.gov.br/index.php?option=com_zoo&view=item&item_ id=5718>. Like these, other films and documentaries may also be used in this or in other moments, with the same objective; 11. That after the 11 meetings, the short film “Acorda. Raimundo, Acorda” be presented in a video session organized by those who took part in the meeting, offering an opportunity for a circle of conversation on the theme and an invitation to take part in the next edition of training. (The proposal for training should be continuous, offering an opportunity for more and more people to access the information presented in the Booklet); 12. That the liturgical proposals that make up the Booklet be used for raising awareness: a) that the first Eucharistic prayer be carried a week before the meetings, as a solemn opening; b) that the prayer proposed for each Meeting be adopted as an exercise of the use of inclusive language and a synthesis of the contents studied in the Meeting; c) that the second Eucharistic prayer, of sending out, be carried out a week after the end of the 11 meetings, solemnly ending this stage, so that the confirmation of the commitment and engagement of the whole community continues in regular diaconal acts of Prevention and Intervention Strategies Gender-Related Violence Against Women.

ORDER FOR THE OPENING EUCHARISTIC SERVICE (We suggest that this takes place a week before the beginning of the meetings, to raise awareness of the whole community of faith of the importance of taking part in the 10 meetings).

Welcome Preparation Celebrant: God, Father and Mother, in You we place our hope. Commnity: We go to the future meeting certain that everything can be different. Obstacles will be removed from our paths; tears will disappear; fear will come to an end; all questions will have answers; the light will be stronger than darkness; joy will come to those who are sad; peace will fill the hearts of the oppressed; violence and hate will not be able to resist love; the chains and the silence of oppression will be broken; the Word of God will make all hearts beautiful; and a new world will be possible. Amen. â&#x2122;Ť Opening Song Invocation of the Trinity Celebrant: We invoke you, Holy Trinity. In your grace, our eyes see signs of new horizons. Community: Where the oppressed will know freedom; the sad, joy; the fragmented world, unity. Celebrant: May the utopia of your Kingdom of Love be intense in our hearts, like a flame that never burns out, until it finds its ultimate meaning. Community: May our steps be of hope, may our arms work for peace, and may our lips proclaim, lovingly, a litany of passion for life. Celebrant: Glory to the Maternal Father, to the Son/brother and to the divine Ruah. Community: As it was in the beginning, is now and ever shall be, world without end. Amen. Confession Celebrant: We pray for the times in which we live and for the place we are in. Oh Lord, we come to your presence searching for mercy and healing. On our shoulders we feel the weight of the injustices committed, especially domestic violence against women. We have seen the presence of violence used to subdue differences, generating inequalities in all social spheres, both private (family, homes, relationships), as well as public (the

streets, schools, workplace, universities, religious communities). Women are silenced and suffer situations of domestic and family violence. Voices in favour of the truth and of justice are being silenced. Community: Convert us, o Lord! Celebrant: Insensitivity and indifference threaten the path to truth and justice. Community: Convert us, o Lord! All: God of justice, have mercy on us according to your loving kindness. Convert us and grant us the grace to act with respect, generosity and love, especially with women in situations of violence. In the reassurance that, when we confess our sins sincerely, You grant us your forgiveness. Through Jesus Christ, our brother. Amen. ♫ Kyrie Eleison: Pelas Dores deste Mundo Pelas dores deste mundo, ó Senhor, / imploramos piedade. A um só tempo geme a Criação / Teus ouvidos se inclinem ao clamor dessa gente oprimida. Apressa-te com tua Salvação. A tua paz! Bendita e irmanada co’a justiça / Abrace o mundo inteiro. Tem compaixão! O teu poder sustente o testemunho do teu povo. / Teu Reino venha a nós. Kyrie Eleison! English version For the troubles and the sufferings of the world / God we call upon your mercy. The whole creation’s labouring in pain! Lend an ear to the rising cry for help from oppressed and hopeless people. Come hasten your salvation, healing love! We pray for peace! The blessed peace that comes from bringing justice. /To cover and embrace us. Have mercy Lord! We pray for power, the power that will sustain your people’s witness. / Until your kingdom come. Kyrie Eleison! Absolution Celebrant: May God, our loving Father and Mother, who promised forgiveness to all those who sincerely invoke His Name, have mercy on us, free us from all our sins and strengthen us for his loving service. Through Jesus Christ, friend of the women. Amen. Liturgy Of The Word Collect of the Day Celebrant: The Spirit of the Lord be with you always. Community: And also with you. Celebrant: Let us pray. All: Oh Lord, we pray that you may strengthen us with power and knowledge so that Christ may live in our hearts through faith. Make us firm in love. Help us understand your will, audaciousness and wisdom in order to fight for your justice. We pray that you may make our hands strong and our voices heard. Grant us humility , and to discern passionately, so that we may fight, not conquer, but liberate. To liberate the women silenced by the violence, from inequality and abuse, from unjust and discriminatory cultural or religious practices. This we ask, in the name of Jesus Christ who, with You and with the Holy Spirit, lives and reigns, one God, now and forever. Amen.

Reading of the Old Testament â&#x20AC;&#x201D; Isaiah 35:1-7 â&#x2122;Ť Song for the Acclamation of the Gospel Proclamation of the Holy Gospel â&#x20AC;&#x201C; St. Matthew 5:3-10 Sermon (an invitation for all the community to take part in the 10 meetings of awareness raising on social and political diakonia of the IEAB for the prevention and tackling of domestic violence against women).

Confession of Faith Celebrant: Responding to the Word of God, we profess the Faith we inherited: All: I believe in Jesus Christ, our brother who shows solidarity, and in his presence which nurtures our everyday lives, which are often suffering, making them more beautiful and happier. I believe in the Wind of Love, the Spirit who transforms our lives. I believe in the communion of people who build peace, In the communities in which they share. I believe in the tenderness of men, in the strength of women, in the wisdom of the youth and children; In the weightlessness and generosity of the elderly. I believe in the resurrection of the body, When the sweetness of love blows over it. I believe in the signs of your liberating presence in our everyday lives, which helps us to see and to denounce the injustices of this world. I believe in the resurrection which inspires us to announce new times here and now, where it is possible for us to live without domestic violence against women. Amen. Intercessions Celebrant: May we work and participate in the Mission of God, to remove the obstacles which prevent us from living in a world of human dignity, justice and peace. Community: God, from whom all justice flows, hear our prayer. Celebrant: We bring to you the evil of our world, the place where there is no hope, where oppression and injustice reign. Make your peace and your justice flourish. Community: God, from whom all justice flows, hear our prayer. Celebrant: We bring to you the poverty of our world, the places where people die of hunger and thirst, where the land is exhausted and devastated by human greed. Transform them in sources of dignified and abundant life. Community: God, from whom all justice flows, hear our prayer. Celebrant: We bring to you the illnesses of our world, the places where solitude, illness, sin and death reign. Send your healing. Community: God, from whom all justice flows, hear our prayer. Celebrant: We bring to you the weaknesses of our world, the places where faith and hope have been transformed to dust and ashes, where the people suffer the violation of their rights and suffer violence. Especially the women who are presently living in situations of domestic violence, so that we may be Your Body and promote Your liberating presence. Community: God from whom all justice flows, hear our prayer.

Celebrant: God of Love, grant that all we ask for in faith, we may receive, through Your Grace. Through Jesus Christ, your Son, our liberating brother. All: Amen. The Peace Deacon: The Peace of Christ be with you always. Community: And also with you. ♫ Song Oferttory: Preparing the Altar Eucharistic Prayer

(It is fundamental that the Prayer is said using inclusive language, considering the presence of women and the diversity that makes up the Body of Christ).

♫ Communion Song Prayer after Communion Final Blessing Celebrant: May the blessing of God, from whom all justice flows; The blessing of the Son, our brother, who suffered injustice for us; And the blessing of the Spirit, the Divine Wind, who prepares us for working for justice and peace, freeing us of our failures and apathies, be with us always. Amen. Dismissal Deacon: Let us go in the Peace of Christ. Let us have courage and faith in the witness of the Gospel to all people, announcing that women, as all humanity, have the right to a full and abundant life. Let us serve the lord with joy. All: In the power of the Holy Spirit. Hallelujah! ♫ Final Song

1st MEETING: WHAT IS THE ORIGIN OF GENDER-RELATED VIOLENCE?

Objective of the Meeting: To make the whole Anglican community more sensitive to and aware of the origin of Gender-Related Violence against Women. Initial comments: Defining a person as being more important than another because of physical and biological characteristics, with the masculine sex as the greater reference, has a negative factor in discrimination that legitimizes the act of imposing the physical strength of one person on another. When we say that men are strong and women are weak, we are defining an unequal value between two people and a criterion of more power of one person over another which is justified in the everyday relations between them, legitimized by the culture. Gender-Related Violence, therefore, is all and any kind of violence that is motivated by Gender. In this sense, every time someone imposes himself as a stronger person over another and uses this strength over them, would be taking on a role of the dominant male who imposes himself on another. For this reason, the Brazilian sociologist, Heleieth Saffioti (1934-2010) defined Gender-Related Violence as the violence committed by dominant males or by someone who takes on that role5. It is important that we know that Gender-Related Violence against Women was also part of the world in the Old *

The pictures used in this book were taken from the internet. SAFFIOTI, Heleieth I.B. Contribuições feministas para o estudo da violência de gênero. In: Dossiê: Feminismo em questão, questões do feminismo. Caderno Pagu, n. 16, Campinas, 2001. Available at: <http://www.scielo.br/scielo.php?pid=S0104-83332001000100007&script=sci_arttext>. Accessed on: 15th Feb. 2014. 5

Testament. There are various texts that witness this. Just to quote a few: Judges 21, on the trade and stealing of women; Deuteronomy 21, which registers the terrible theme of women in captivity; Exodus 21 and 22, on violence in the family environment; Psalm 55, which, according to the German Bible specialist Rita Burrichter, is a possible report of a rape. Among the forms of Gender-Related Violence against Women, the most common is Domestic Violence, the focus of the well-known Maria da Penha Law, Law nº 11.340/2006, whose adopted terminology comes from the document of the Interamerican Convention for the Prevention, Punishment and Erradication of Violence Against Women signed by Brazil in 1994, and also known as the Convention of Belém do Pará, which is why we adopted the term “Domestic Violence against Women” in the following lines and pages of this Booklet. Domestic Violence Against Women is something that is happening all over the world; in Brazil, in all the states and towns, and also in all neighbourhoods. So much so that among the 84 most violent countries in the world against women, Brazil is in 7th place, shortly after El Salvador, Trinidad and Tobago, Guatemala, Russia, Colombia and Belize6. Domestic Violence Against Women is a consequence of a culture constructed by a society that promotes inequalities based on the differences considered to be natural (biological) between the sexes, which determine how each person should behave because they are of one gender or another. Just as in all social spaces, the religious communities are not exempt of this reality and, often, contribute to the perpetration of this violence through their declarations and practices. Therefore, if, as religious communities, we are capable of practicing Gender-related Violence Against Women, we can also admit that we are capable of overcoming and beating this reality and of building a culture of peace based on the Gospel of Jesus Christ. Presentation/Integration Technique: Chairs are placed in circles around the room and the participants are seated. The coordinator proposes that each person says their name and says, in a word, what they expect from the meeting. Continuation: 1st step: The coordinator of the meeting informs: a) Let’s experience SILENCE. I will ask the group a few questions and to each question the group replies YES or NO, but without using their voice. To say YES, each person has to stand up; to say NO, each person has to stay seated. In between one question and another, everyone should sit, waiting for the next question and reflecting on all the answers given. 2nd step: The coordination will ask the following questions: • Do you know any women who have been through a situation of domestic violence? • Do you agree with the phrase: “Nobody can do any good between a man and his wife”? • Do you think the theme “domestic violence against women” has anything to do with the Church? • Have you ever participated in lectures or other training activities on this topic? • Do you think that the economic situation, drugs and alcohol are the main causes of domestic violence? • Do you think domestic violence is a crime? • Do you think that the perpetrator of violence should be held responsible and punished? WAISELFISZ, Julio Jacobo. Mapa da Violência 2012: Atualização: Homicídios de Mulheres no Brasil. Rio de Janeiro: CEBELA e FLACSO Brasil, 2012, p.8. Available at: ˂http://mapadaviolencia.org.br/mapa2012_mulheres.php˃. Accessed on 15th Feb. 2014. 6

3rd step: The coordinator initiates with the group: It may seem strange that it is necessary for our community of faith to reflect and talk about the topic of domestic violence against women. Because there are those who believe that this only happens ‘in society’ and, as Christian people, all we can do is pray that this doesn’t continue, as if the Church weren’t part of the society. We know, however, that Domestic Violence Against Women is something which is also present in the life of Christian people who live in a community of faith. Sharing ideas about the theme: In order to understand what is Domestic Violence Against Women and what is its origin, it is important to reflect on a few important differences, such as: Sex ≠ Gender and Nature ≠ Culture. Sex is the biological difference between masculine and feminine human beings; and, from living in society, standardized conceptions are created on masculinity and femininity, in which the ideal models have been: men as the strong sex and women as the weak sex. These conceptions, constituted culturally as models which orientate social relations, demonstrate the need for a reading of society that helps us identify these patterns which have generated inequality between the sexes based on these differences. It is important to emphasize that the differences are natural, however inequality is cultural. Therefore, being a woman or a man are cultural constructions. It was only possible to see these questions through the concern of women who, not satisfied with the social inequalities created throughout history, mobilized and organized themselves and formed a political movement called Feminism. This movement, strengthened in the last 200 years with the presence of feminist women and men throughout the world, has presented a new relational model based on gender equality. Gender is a category of social analysis derived from Feminism, of relational character, that condemns the model of masculine power that imposes itself on the human relationships established in society. Contrary to what many people think, Feminism is not a movement of women who don’t like men, but, rather a political movement that fulfils the important social role of condemning inequalities present in human relations and announces the need to transform these relations based on equality. In this sense, Feminism is a prophetic act that condemns all Gender-related violence, with Domestic Violence Against Women being the most frequent. Gender-Related Violence is understood as being all acts of violation of human rights that treat people unequally based on biological differences that define gender. So, anyone could commit gender-related violence or domestic violence. However, Gender-Related Violence, whose most common form is Domestic Violence, shows that women are, statistically, the vast majority of the victims and the main perpetrators in the countless situations of this kind of violence, are men. The basis of Gender-related Violence is the patriarchy, the social system where the father figure, the patriarch, the man, the macho, is the centre of society, where chauvinism is the main ideology. As Anglican Christians, we direct our action with a focus on God’s Mission, which we define in six important marks: 1. Witness to Christ’s saving, forgiving and reconciling love for all people; 2. Build welcoming, transforming communities of faith; 3. Stand in solidarity with the poor and needy; 4. Challenge violence, injustice and oppression; 5. Protect, care for and renew life on our planet; 6. Promote a culture of Peace. Although all the marks of Mission challenge us to deal with the theme of Gender-Related Violence Against Women,

“Challenge violence, injustice and oppression” prioritizes and demands an urgent social and political diakonia of the Church to confront this reality. Also Christian Theology, and particularly from the 80’s, in the advent of Latin American Feminist Theology, have recognized feminism’s denouncing and announcing as well as its way of reading the Bible and reading the world, that is, using hermeneutics in a gender perspective, hermeneutics of suspicion, which adopts suspicion as a criterion in its everyday theology. Taking on this hermeneutic criterion is a challenge proposed to transform this culture of Gender-Related Violence. What should we take from this meeting? aThat Gender-based Violence, of which Domestic Violence Against Women is its most common form, is something that goes against the Kingdom of God. aThat, at the core of Gender-Related Violence is the patriarchal and chauvinistic system. And that drugs and alcohol are not its cause, but factors that escalate the violence. aThat the Church can and should do good between a man and his wife.

A Moment of Prayer God our Father and Mother, give us wisdom and sensitivity so that we may revolt against the situations of Domestic Violence Against Women, and ignite us with your Holy Spirit so that we may be a community of safe haven and counselling, making it possible to overcome this violence. Through Your Son Jesus, born of a woman. Amen!

[ Preparation for the next Meeting In order to understand better the different types of Domestic Violence Against Women, let’s see what is written in the Maria da Penha Law, Law nº 11.340/2006 (each participant will receive at least one example of the referred text and there will be an alternate reading of Chapter II, article nº 7). In the 2nd meeting, we will look at “What is Domestic Violence Against Women?” and “What are the various types and forms of this violence”. So we ask every participant to read the Maria da Penha Law and, from that, define what is Domestic Violence. See you then!

2nd MEETING: WHAT IS DOMESTIC VIOLENCE AGAINST WOMEN AND WHAT ARE THE VARIOUS TYPES AND FORMS OF MANIFESTATION OF THIS VIOLENCE?

Objectives of the Meeting: 窶｢ C onceptualize Domestic Violence; 窶｢ I dentify the existing types and forms of Domestic Violence. Initial comments In the 1st meeting we saw that, at the base of Gender-Related Violence of which Domestic Violence is its most common form, is the patriarchal system, where chauvinism is the main ideology. Today we shall look at the concept of Domestic Violence and its various types: sexual, physical, psychological, moral, patrimonial according the classification presented by the above-mentioned Law nﾂｺ. 11.340/2006, the Maria da Penha Law, and adding a further kind of violence, very common in our ecclesiastical environment. which is religious violence.. Before we conceptualize Domestic Violence, it is important that we remember that it is not just something from modern times, but is present in Bible stories since the times of the Old Testament. We see a few examples of violence against women presented in the book of Genesis: a) Genesis 16:1-16 (Sarah offers her servant Hagar to sleep with Abraham so that Hagar could have children with Abraham 窶田haracterizing sexual violence. b) Genesis 19: 1-11 (Lot receives two angels in his home and, in order to protect them, he offers his two virgin daughters to the sodomite men who are looking for the strangers). c) Genesis 34: 1-31 (Dinah is raped by Shechem, who, to compensate for his violent act, asks her father to give her to him as his wife). 21

Just as the societies in the Old Testament, which were based on a patriarchal system, where women were considered as men’s property, so still today, in the 21st Century, this understanding seems to be part of the collective belief of society, where this feeling of possession often legitimizes violent behaviour between people, predominantly violence of men against women, as they understand that they belong to them and that, as they are theirs, they can do what they want with them, including imposing silence on them and often distancing them from interaction with friends or relatives, isolating them so that they are silent in these situations. Presentation/Integration Technique: 1st step: The coordinator distributes sheets of A4 paper and pens (or felt-tips) and proposes that each participant writes the word SILENCE on the sheet and that, once they have written that, they think about what relation there is between this word and the theme DOMESTIC VIOLENCE. 2nd step: In pairs or threes, they will share what they thought and will write down on the other side of the sheet a word that presents a proposal for dealing with this SILENCE related to DOMESTIC VIOLENCE. 3rd step: The coordinator proposes that the group takes on the words shared as a challenge for the continuation of the meetings, strengthening them and changing them, when necessary, in the light of the contents that is shared. Sharing ideas on the theme: The concept of Domestic Violence was elaborated by feminist and women’s social movements, which for decades have been presenting to the government’s proposals for the prevention and intervention strategies of this kind of Gender-Related Violence. As a result of their persistence, in 2006 the Maria da Penha Law, Law nº 11.340/2006, was created and sanctioned which: Creates mechanisms to restrain domestic and family violence against women, in the terms of paragraph 8 of art. 226 of the Federal Constitution, of the Convention on the Elimination of All Forms of Discrimination Against Women and of the International Convention to Prevent, Punish and Eradicate Violence against Women; provides for the creation of the Courts of Domestic and Family Violence against Women; modifies the Code of Criminal Proceeding, and Criminal Law Enforcement; and offers other provisions7.

It is important that we are aware that the Maria da Penha Law is the fruit of the demands of feminist organizations, in particular of the denouncement these organizations made to the Inter-American Committee of Human Rights (OEA), who, for the first time, recognized the denouncing of Domestic Violence. The process of the OEA condemned Brazil for negligence and omission in relation to Domestic Violence. One of the main punishments was the recommendation that an adequate legislation should be written up for this violence. Thus, the above-mentioned Law offers us the following concept: “domestic and family violence against women includes any action or omission based on gender that causes death, injury, physical, sexual or psychological suffering and moral or patrimonial damage”. The name given to this Law is in recognition of the struggle of a militant and leader of the movement in defence of women’s rights, the pharmacist Maria da Penha Maia Fernandes, a Cearense, born in Fortaleza in 1945, who suffered situations of domestic violence which threatened her life and left her paraplegic. The perpetrator of the violence was her then husband, the Colombian teacher Marco Antonio Heredia Viveros, who tried to kill her twice. The first time, he simulated an armed robbery and shot Maria da Penha; in the second attempt he tried to electrocute her while she was having a shower. The episode reached the Inter-American Commission on Human Rights of the Organization of American States (OAS) and was considered, for the first time in history, as a crime of domestic violence. 7

Law 11.640/2006, Lei Maria da Penha. Law. Available at: <http://www.planalto.gov.br/ccivil_03/_ato2004-2006/2006/lei/l11340.htm>. Accessed in: May 2013.

In chapter 2, article 7 of the Maria da Penha Law, the forms of Domestic Violence against women are laid out: I – physical violence, understood as any behaviour that offends the woman’s bodily integrity or health; II – psychological violence, understood as any behaviour that causes emotional damage and reduction of self-esteem or that harms and disturbs full development or that aims at degrading or controlling the woman’s actions, behaviours, beliefs and decisions, by means of threat, embarrassment, humiliation, manipulation, isolation, constant surveillance, constant pursuit, insult, blackmail, ridiculing, exploitation and limitation of the right to come and go or any another means that causes damage to the woman’s psychological health and self-determination; III – sexual violence, understood as any behaviour that forces the woman to witness, maintain or participate in unwanted sexual intercourse, by means of intimidation, threat, coercion or the use of force; that induces the woman to commercialize or to use, in any way, her sexuality, that prevents her from using any contraceptive method or that forces her to marriage, pregnancy, abortion or prostitution, by means of coercion, blackmail, bribe or manipulation; or that limits or annuls the exercise of her sexual and reproductive rights; IV – patrimonial violence, understood as any behaviour that constitutes retention, subtraction, partial or total destruction of the woman’s objects, working instruments, personal documents, property, assets and economic rights or resources, including those intended to satisfy her needs; V – moral violence, understood as any behaviour that constitutes slander, defamation or insult8.

As well as the types of violence present in the Maria da Penha Law, it is important to add to our reflection a kind of violence that is directly related to our ecclesiastic context, as mentioned earlier: religious violence, which can be understood as any behaviour motivated by religious texts, doctrines, precepts and dogmas. Such as, for example, biblical hermeneutics that illustrate women’s submission to male domination over them.

BRAZIL. Law nº. 11.640, of the 7th August 2006. Available at: <http://www.planalto.gov.br/ccivil_03/_ato2004-2006/2006/lei/l11340.htm>. Accessed on: 15th feb. 2014. 8

What should we take from this meeting? aThe Maria da Penha Law, Law no. 11.340/2006, is a fundamental instrument in the tackling of Domestic Violence against Women. Therefore it should be made published, known and read by everyone in our Anglican communities. aDomestic violence is any act or omission based on gender that causes death, injury, physical, sexual or emotional suffering and moral or patrimonial damage. aTypes of Domestic violence: physical violence; psychological violence; sexual violence; patrimonial violence; moral violence. We also add a violence which is specific to our ecclesiastical environment: religious violence.

Moment of Prayer Mother God, grant that we may be prophets that condemn the violence committed against women, strengthening us so that we may recognize the signs on the bodies, gestures and words of these women, and may announce to them that their silence should be broken, overcoming this situation that denies them the right to a full life. Through Jesus Christ, a man of his time, born of a woman; under the generous inspiration of the divine Ruah, Holy Spirit, the loving wind that promotes transformation. Amen!

[ Preparation for the next Meeting At the next meeting, we will approach the theme â&#x20AC;&#x153;Where does Domestic Violence take place?â&#x20AC;? So we propose that each participant rereads the Maria da Penha Law, and tries to identify the places/spaces in which domestic violence takes place, bringing their answers to share at the 3rd meeting. See you then!

3rd MEETING: WHERE DOES DOMESTIC VIOLENCE TAKE PLACE?

Objective of the Meeting: To encourage people in the faith communities to recognize the places where domestic violence takes place. Initial comments: Domestic violence is a worldwide problem that affects thousands of people, particularly women, with great frequency and, often, silently and covertly. It is a problem that affects both sexes, although it is predominantly against women, and is present in all social levels, ages, and in all economic classes, in religious communities, cultural groups. Domestic violence against women occurs mainly in the home, and may be committed by the father, the husband, the partner, boyfriend, ex-husband or other people that the woman may have an affectionate or intimate relation with such as her sons, father-in-law, uncles, cousins, step-children and others. Statistics show that the risk of a woman suffering violence in her own home is nine times higher than on the street, church, school or at the workplace. However, although the predominance of this kind of violence is greater in the domestic environment, Domestic Violence Against Women also takes place in other spaces. It has been proven that in 85% of physical violence that occurs in the home, the spouse is most frequently pointed out as the perpetrator. As in our time, the home was also a place of violence against women in the times of the Old Testament: the young woman Tamar suffered incest at home and the author of the violence was her brother Amnon (II Samuel 13: 1-22); or the case of the two women who were offered by an old man, owner of the house, where one of the women was his own daughter, to be raped, as an offer to free the life of a Levite from the hands of the bandits. (Judges 19). Like these, other Bible texts may also be remembered to mark the presence of Domestic Violence Against Women in the world of the Bible. Presentation/Integration Technique: 1st step: The coordinator of the meeting asks for 7 people to be volunteers and gives each one a symbol (with no captions), which they will then show; 2nd step: The others will then meet in groups and will receive from the coordinator one or more captions to the symbols that will be shown by the 7 volunteers; 25

3rd step: The coordinator separates two sheets of A4, on one she writes HOME and on the other, STREET; she will place the word HOME on one side and STREET on the other; 4th step: The coordinator asks: where does the group think that each type of violence is more frequent: in the HOME or on the STREET? (She then asks the group to direct each volunteer to one of the corresponding places, according to the identification of the symbol of each volunteer). Captions for the symbols:

Simbolizes a woman who has lived in a situation of psychological violence. Simbolizes a woman who has lived in a situation of moral violence. Simbolizes a woman who has lived in a situation of social violence. Simbolizes a woman who has lived in a situation of physical violence. Simbolizes a woman who has lived in a situation of patrimonial violence. Simbolizes a woman who has lived in a situation of sexual violence.

╬

Simbolizes a woman who has lived in a situation of religious violence.

Observation: It is important that the group reflects on the places where the different types of Domestic Violence take place. Sharing ideas on the theme: In all places in our society there are manifestations of Domestic Violence Against Women: • • • • •

at home (psychological, physical, sexual, moral, patrimonial, religious); on the street (sexual exploitation, rape, human trafficking, sexual tourism, religious); in church (moral, psychological, religious); at school (psychological, physical, sexual, social, moral, religious); at work (psychological, physical, sexual, social, moral, religious).

It should also be mentioned that Domestic Violence Against Women rarely occurs only once. Sometimes it is recurrent. Domestic Violence, typified in the Maria da Penha Law as physical, psychological, moral, patrimonial and sexual, has a tendency to increase in frequency and severity. The abusive and controlling behaviour of the perpetrator of the violence, both emotional and physical, may be continuous. The violence may take place at any moment in a relationship that is based on the use of domination, whether at the beginning or even after several years of living together. According to a study by the Instituto Patrícia Galvão, with support from the Avon Institute, in the Agenda of Femi-

nine Concerns9, violence against women in the home occupies first place, with feminization of AIDS and violence against women and sexual assault outside the home being the most common concerns. Some perpetrators of violence threaten their partners, saying that if they leave them or talk about it, their children will be taken from them by social services. It is important that women know that this is not the case, and that this constitutes, in fact, psychological violence. It is fundamental that everyone in the faith community is informed on these and other recurring situations, in order to empower women in violent situations. Psychological violence is the only one that is present in all types of violence, occurring simultaneously during other acts of violence, although it doesn’t always leave visible marks. As a consequence, it is denied in human relationships and legitimized in the social customs and, therefore, is underestimated in the statistics and even difficult to be identified or named. What should we take from this meeting? aDomestic Violence Against Women takes place, mainly, in the home, but is characterized by the relation of affection between the women and the perpetrators, and can happen in or outside the home. aThe perpetrators are commonly: the husband, the partner, the boyfriend, or even the ex-husband, the ex-partner or the ex-boyfriend; aOther perpetrators are people with whom the women have a close relationship with, such as: father, uncles, grandfathers, cousins, brothers etc.

Moment of Prayer Mother and Father, God of Love, who through your mercy made us the Dwelling of Your Spirit, grant that our community may be a place of safe haven for the women in situations of Domestic Violence, and that it may be possible that the homes, streets, schools and other social spaces be transformed in spaces that respect life, justice and the dignity of these women. We beseech you that they become places free of violence, especially the home, these women’s dwelling. In the name of Jesus, who learned with his Mother and with other women of his time, respect and devotion, and that the home is a place of inclusion and welcoming. Amen!

[ Preparation for the next meeting There is a tendency for the society to define a profile of women that live in a situation of violence, as being: fragile, submissive, uneducated, poor, financially dependent on their partners. In the 4th meeting, we will talk about this characterization of women, in an attempt to understand better who these women are and who live in situations of violence. For the next meeting, participants are asked to bring photos of women who are important in their lives. See you then! INSTITUTO AVON/IBOPE. Percepções sobre a Violência Doméstica contra a Mulher no Brasil. Available at:<http://www.slideshare.net/avonfalesemmedo/ violncia-contra-a-mulher-1332199>. Accessed in: Feb 2014. 9

4th MEETING:

THE CHARACTERIZATION OF WOMEN IN SITUATIONS OF VIOLENCE Objectives of the Meeting: • R ecognize the signs of violence in Women; • Identify the characteristics of women who live in situations of violence. Initial comments: Domestic Violence happens to women in all regions of Brazil, irrespective of social class, race/ethnic group/colour, profession, religion/creed to which they belong, sexual orientation, schooling, with special needs (deaf, blind, in a wheelchair), age or marital status; they are all subject to living situations of Gender-Based Violence. These women are also normal, everyday people with a history, and they are all distinct, unique individuals .They may be rich, poor, living in the urban or rural area, white, black (or mixed race10), indigenous, yellow. This means that violence against women is present in all races/ethnic groups.

Before we reflect on the profile of women in situations of violence, it is important that we remember what we saw in the 1st meeting, on the origin of domestic violence against women: At the core of Domestic Violence, is a patriarchal and chauvinistic system. We live in this system of society where the social environment is favourable to situations of Domestic Violence, to such an extent that to be born with female characteristics is, potentially, to be susceptible to chauvinistic practices that generate Gender Violence and, as a consequence, Domestic Violence. “What does God require of us?” Looking at this question, we propose the reading of the Bible text of John 4:1-30, on Jesus’ encounter with the Samaritan woman. In this encounter, although imperatively, Jesus says he needs the woman’s 10

Or “pardas” as the identification presented in the Census of the Brazilian Institute of Geography and Statistics (IBGE).

help. His disciples are surprised at the fact that Jesus dialogues with a foreign woman. However it is a foreign woman to whom Jesus declares himself as the Christ, the Messiah (verses 25-26), which should make us realize that our actions should reach all women, whether they are from our community of faith or not. The overcoming of violence against women should be an answer to Micah’s question. Presentation/Integration Technique: 1st step: The coordinator reminds everyone that in the last meeting each participant was asked to bring photos of women who are important in their lives; 2nd step: A cloth or large sheet of paper should be placed on the floor, so that the participants can put their photos on it and make their presentations; 3rd step: Say your name and what it means; 4th step: Say the names of the women you have chosen, and what their characteristics are; 5th step: The coordinator promotes a reflection, saying: “Just as these women are important in your lives, the women who live in situations of violence are women that are also important in someone’s life. In a patriarchal society, with chauvinistic practices, it is possible that even some of these women that you remember here have suffered some kind of domestic violence”. Sharing ideas on the theme: Relating a case – previously choose and prepare a case advertised in the local media. The Brazilian Women’s Yearbook, 2011, reveals that, out of every 10 Brazilian women, at least four have suffered some kind of domestic violence. The study, carried out by the Secretary of Policies for Women and the Inter-syndical Department of Statistics and Socio-economic Studies (Dieese), confers that 43,1% of the female population in Brazil have already experienced some kind of violence in their own homes. The data arises from the National Sample Study of Homes (Pnad), 2009, carried out by the Brazilian Institute of Geography and Statistics (IBGE)11. According to the registers made by the Women’s Call Centre (Call 180), women that most commonly live in situations of violence are between 20 and 40 years of age, have finished primary school and have lived with the perpetrator of the violence for 10 years or more. 82% of the reports are made by the women themselves. 44% of these women do not depend financially on the perpetrator. The frequency of the violence was reported as being 32,183 calls. It was verified that in 19,171 (59,57%) of the reports, the violence occurred daily and in 6,856 (21,30%), weekly12. The statistics show the characterizations, but women are much more than characterizations and statistics. They are people, people who suffer. This suffering, a consequence of situations of Domestic Violence, originates from the inferiority that patriarchy and chauvinism impose on their feminine condition. Therefore, promoting actions of gender equality, that is, which recognize respect for diversity, for individuality, for the differences between the sexes, is fundamental that this culture of violence be destroyed and a culture of peace brought to humanity, as the pronouncement of the Kingdom of God.

Four in every ten women have been victims of domestic violence. Site of the Instituto de Estudos Socioeconômicos (INESC). Available at: <http://www.inesc. org.br/noticias/noticias-do-inesc/2011/julho/quatro-em-cada-dez-women-ja-foram-vitimas-de-violencia-domestica>.Accessed in: May 2013. 12 Semestral Balance of the Ligue 180 service, from January-June 2012. Available at:<http://webcache.googleusercontent.com/search?q=cache:http://www.sepm. gov.br/publicacoes-teste/publicacoes/2012/balanco-semestral-ligue-180-2012>. Accessed in: May 2013. 11

What should we take from this meeting? aDomestic Violence is a problem that predominantly affects women, and is present in all social groups, ages, in all economic classes, religious communities, cultural groups. aDomestic Violence Against Women is, therefore, a problem originating in the relation of inequality between men and women. aThe first characteristic of the profile of women who live in a situation of violence is their biological feminine condition, in a patriarchal and chauvinistic context where they are considered to be inferior.

Moment of Prayer We pray, God our Mother and Father, for all those women, of all races and ethnic groups, of all creeds, tribes and nations, all ages, women from the country and from the city, deaf women, women in wheelchairs, blind, married, singles, heterosexuals, lesbians, and especially those that live in situations of violence, recognizing that they, as well as any one of us, are also your daughters, created in your image and likeness. Through Jesus, who inspires us to promote a culture of Peace. Amen!

[ Preparation for the next Meeting In the next meeting we will look at the psycho-social implications of Domestic Violence Against Women. We propose that, if possible, during the week, each participant researches psycho-social illnesses. See you then!

5th MEETING: PSYCHO-SOCIAL IMPLICATIONS OF DOMESTIC VIOLENCE

Objectives of the Meeting: â&#x20AC;˘ To identify the implications of domestic violence in the lives of women. â&#x20AC;˘ To observe the psycho-social signs of Domestic Violence in the various contexts where women live. Initial comments: Women who live in a situation of violence present indicators of physical, social and psychological behaviour. We need to know the signs and the implications of Domestic Violence so that we can identify them in the lives of the women in our families and communities (ecclesiastical and secular). Physical Indicators: cuts, bruises, burns, sprains, scars, lack of personal care, hygiene, health, eating habits, sleeping problems, STDs/AIDS, recurring urinary tract infections, recurring infections in the vagina or anus, hidden marks of violence. Psycho-social indicators: depression, low self-esteem, living in a state of anxiety and fear, a persistent state of mistrust, social isolation, attention problems, submission, apathy, suicidal ideas and tendencies, excessive embarrassment, guilt, self-harming, excessive anxiety with no apparent reason. However, these physical and psycho-social signs mentioned above should not be considered on their own. The sum of these signs is what will indicate whether or not there is a re-occurrence of violence. We should always keep our eyes open, and remain hyper- sensitive so that we can be aware of these signs. However, it is important that we know that only health professional such as those in the area of medicine, psychiatry and psychology can actually form a diagnosis. The role of the Church is to be aware and to direct the women to these professionals. 31

The Domestic Violence Against these Women makes it impossible for them to live the abundant life that Jesus announced: “I came so that they may have life, and have it more abundantly” (John 10:10). Therefore, it is the role of Christians and of the whole faith community, to condemn this violation of women’s rights and announce that it is possible to have a full life, with dignity, free of violence. It is possible to restore dignity to the lives of these women through very simple and humanizing acts of welcoming and care, following the example of a certain Samaritan, as told in the story in Luke 10:25-37, who was the ‘neighbour’ to the one who was injured and was in danger of death, showing him mercy. May we be capable of noticing these women in situations of violence, those who are close to us, and may we be close enough to them to the point that we feel sadness in our hearts (which is the meaning of the word ‘mercy’ – from the Latin word ‘misericord’ which means miserable heart) by the situation of violence faced by so many women, who even in silence, ask for help. Presentation/Integration Technique: (The Art Gallery) 1st step: The coordinator of the meeting asks each participant: • To say their name; • To say which is their favourite colour and why; • To draw a picture based on their favourite colour; • To place the picture on the floor; • All participants should walk around the pictures, studying them, as in an art exhibition; • Which picture identifies with yours? • Form pairs according to the identification with the pictures; nd 2 step: The coordinator reads a report on a case and asks the pairs to chat and take notes on: What is happening to this young woman? What possible types of violence could she be suffering from and what are the consequences described in the report? How should we react in this situation? Report: Joana, 15 years old, was always a good daughter, a good student, was always out with her friends enjoying herself. In the last 3 months Joana became more distracted, she distanced herself from her friends and her performance at school went down. She has crying fits, with no apparent reason. She started wearing long-sleeved blouses. At the end of school she always finds reasons for staying in the school library. Her mother complains that she is not eating properly, doesn’t sleep well, and refuses to stay in the house when her mother isn’t present. Joana’s mother took her to a doctor, because she noted that she was losing weight and was complaining about pain when she urinates. Sharing ideas on the theme: When these women live in situations of domestic violence, they are still the image and likeness of God, but they are unable to feel that way, because they are diminished in their humanity. Often, they are so depreciated and violated, that they no longer believe in themselves and accept their condition of violence with resignation, believing that there is nothing they can do and resign to the situation they find themselves in. Sadness, low self-esteem, pessimism and conformation to the situation of violence are strong indicators of depression, which is very common in women in this situation. The psychological suffering of women is caused, above all, by their life’s circumstances, such as domestic violence, violence on the streets, economic dependence, exhaustion, fear and heavy workload, according to the United Nations Organization (UNO), which indicates that there are different causes of psychiatric illnesses in men and in women. The Director General of the World Health Organization (WHO), Margaret Chan, affirmed, on the 8th March 2013,

International Women’s Day: Women who go through violent experiences are far more likely to be depressed and to plan or commit suicide. Some fight against the violence, others leave their homes and many don’t ask for help”.13 What should we take from this meeting? aWomen who live in situations of Domestic Violence are unable to live the abundant life that Jesus announced. aWomen who live in situations of Domestic Violence show signs of physical, social and psychological behaviour. aWe need to know the signs and consequences of Domestic Violence so that we can identify them in the lives of the women in our families and communities (church and neighbourhood). Moment of Prayer God, our mother, who consoles and protects us in your arms, nursing us and feeding us with your holy food, the body and blood of Jesus Christ, your Son, a visible sign that condemns, transforms and nourishes hope; help us to recognize the signs that indicate Domestic Violence in the life of women, and that we can join with them to transform their situation so that their wounds may be healed, and that, in these women, the divine Grace of your Spirit may be reflected. Amen!

[ Preparation for the next Meeting For the 6th meeting, we ask each participant to reflect on what it means to receive flowers and that each one brings with them a flower. Next week we will talk about the profile of the perpetrator. See you then!

UNITED NATIONS IN BRAZIL – ONU-BR: On International Women’s Day, the UNO calls for the end to all kinds of gender violence. Available at: <http:// www.onu.org.br/no-dia-internacional-da-mulher-onu-pede-fim-de-todos-os-tipos-de-violencia-de-genero/>.Accessed on 15th February 2014. 13

6th MEETING: PROFILE OF THE PERPETRATOR OF DOMESTIC VIOLENCE

Objectives of the Meeting: • T o identify the characteristics of the perpetrator of the Domestic Violence; • To recognize acts of Domestic Violence; Initial comments: In the Bible, there are cases of violent men, whose violence is backed up by the culture of their time. One example is the man ‘after God’s own heart’ (I Samuel 13: 14), David, who sets up a trap planning the death of Urias, his faithful soldier, to be with his wife, whom he had already raped and made pregnant (II Samuel 11: 1-27). David, as king, abused his authority and took this woman, who already belonged to another man, planning this man’s death in order to stay guiltlessly with the woman. The perpetrators of Domestic Violence are very common in the Bible texts, as we have seen in previous meetings. It is important that we are aware that the perpetrator of Domestic Violence is in all social classes, creeds, races and ethnic groups, as we have seen throughout the meetings. The perpetrator is normally a seductive character, above all suspicion. and tends to be violent only with his wife and children. Outwardly he shows calm, tranquil and peaceful behaviour. He shows a feeling of insecurity as a husband, sexual partner and provider of the home. He often appears to be a possessive, insecure and jealous person and usually accuses his wife of being unfaithful.

The perpetrator presents fundamentalist and conservative ideas with regard to sexual and gender roles. He always sees himself as superior and undermines his wife and children. He reinforces the supremacy of men over women. He doesn’t help with the domestic chores, doesn´t know anything about the education of his children and blames his wife for their bad behaviour. The perpetrator has difficulty in expressing his feelings and his communication is always confusing. For him the way to resolve conflicts is through violence. He blames others for his behaviour and weaknesses. The perpetrator maintains the violent relationship: one day he is violent and the next day, he is sorry, asks for forgiveness, sends flowers. He makes promises that he will change his behaviour but then commits the violence again. The perpetrator idealizes his wife and children, seeing them as objects. This behaviour provokes a feeling of insecurity, frustration and rising tension, making him act violently. The perpetrator tries to keep his wife and children isolated from family and friends and may use violence in more hidden ways. Presentation/Integration Technique: 1st step: The coordinator places a vase with water in the centre of where the participants are and asks for those who brought flowers to put them in the vase; 2nd step: TThen the coordinator asks each participant to say their name and what it means to receive flowers; 3rd step: After the presentation and the sharing of each participant’s ideas, the coordinator distributes a copy of the poem “Hoje recebi flores” (today I received flowers) and asks 5 volunteers to read the poem (each one reads a verse); 4th step: The coordinator asks each participant to express, in a word, the feelings they had from reading the poem. TODAY I RECEIVED FLOWERS (unknown author)

Last night he hit me and threatened to kill me. Neither the make-up nor the long sleeves could hide the cuts and bruises that I suffered this time. I couldn’t go to work today, Today I received flowers! because I didn’t want anyone to notice. It’s not my birthday But I know he’s sorry or any other special day; because he sent me flowers today. we had our first fight last night, And it wasn’t Mother’s Day or any other special day. he said some cruel things to me that really offended me. Last night he hit me again, but this time it was much worse. But I know he’s sorry and didn’t mean what he said If I manage to leave him, what would I do? because today he sent me flowers. How could I bring up my children on my own? It’s not our anniversary or any other special day. What will happen if the money runs out? I’m so frightened of him! Yesterday he threw me against the wall and started suffocating me. But I depend on him so much that I am afraid to leave him. It was like a nightmare, but we wake up from nightmares and discover But I know he’s sorry, that they are not real. because today he sent me flowers. Today I work up full of pain and with bruises all over my body. Today is a very special day: it is the day of my funeral. But I know he’s sorry Yesterday he finally managed to kill me. He hit me until I died. because today he sent me flowers. If only I had had the courage and the strength to leave him.. And it’s not Valentine’s Day or any other special day. If only I had asked for professional help... I wouldn’t be receiving flowers today! Source: Extracted from the Site of the Project DHNet. Available at: <http://www.dhnet.org.br/tecidosocial/anteriores/ts014/poema_mulh_assas.htm>. Accessed in May 2013.

Sharing ideas on the theme: According to figures from Call 180, relating to the profile of a perpetrator of Domestic Violence: “In 70% of the cases registered by Call 180, (...) he is the companion or spouse of the victim. When added to the other close relationship (ex-husband, boyfriend and ex-boyfriend), this figure goes up to 89%. The other 11% refer to violence committed by relatives, neighbours, friends and even unknown people”14. Identifying a potential perpetrator is not an easy task, because anyone could take on this role. In fact, there are people above all suspicion, who hide a violent side behind a pseudo-image of an educated, polite and respectful man. As was seen in the previous meetings, this masculine attitude of being the owner of the woman, has been the root of Domestic Violence against Women. Therefore, the profile of the perpetrator is, above all, the profile of someone who believes in and perpetuates this mistaken understanding of masculine superiority over the female. Item V, article 35, of heading VII, “final provisions”, of chapter VII of the Maria da Penha Law, provides for the re-education and rehabilitation of the perpetrator. But first this perpetrator needs to be held responsible and prosecuted. This is an important achievement recognized by the aforementioned Law, since the trivialization of this kind of crime has been historically accepted by society. Domestic Violence Against Women is a crime and, as such, its perpetrator must be held responsible. What should we take from this meeting? aThe perpetrator of Domestic Violence is in all social levels, in all creeds, in all races and ethnic groups. aThe profile of the perpetrator of the Domestic Violence is, above all, the profile of someone who believes in and perpetuates the mistaken understanding that men are superior to women. aIt is fundamental to hold responsible and prosecute the perpetrator of Domestic Violence, although it is also necessary to re-educate and rehabilitate him so he changes his attitude. Moment of Prayer Oh Mother, and Father, we ask for Your love and forgiveness, in the time of oppression and violence, recognizing our disregard in so many situations of violence, and that we often keep quiet and close our eyes and ears to situations of violation of women’s human rights, especially, as faith communities, when we reproduce gender violence against our sisters, treating them differently to our brothers. Convert us so that we may have the dignity and courage to be disciples of Christ, and not to conform to a culture of violence, but to announce Your Gospel of Love. Amen!

[ Preparation for the next Meeting At the next meeting we will get to know the Support Network for Women in Situations of Violence and the Network for the confronting of Violence Against Women. Reflect on what the word NETWORK means to you and what images you see in your mind when you think of his word. See you then! Site of the Patrícia Galvão Agency. Available at: <http://www.agenciapatriciagalvao.org.br/index.php?option=com_content&view=article&id=3733:07082012nos-seis-anos-da-lei-maria-da-penha-ligue-180-registra-52-de-risco-de-morte-em-relatos-de-violencia-contra-as-women&catid=43:noticias>. Accessed in: May 2013. 14

7th MEETING: THE SUPPORT NETWORK FOR WOMEN IN SITUATIONS OF VIOLENCE

Objective of the Meeting: To let the women of the faith communities know about the existence and importance of the Support Network for Women in Situations of Violence. Initial comments: To think about the Support Network for Women in Situations of Violence is to consider women in all their diversities: firstly, the different ages, as this violence affects young women, elderly women and girls and, secondly, the daughters and sons of women who live in a situation of violence, also live in this situation15. The Support Network for women in situations of violence is an articulation of services of public authorities together with non-governmental organizations and civil society groups. These bodies act together to offer qualified assistance, information and referrals for women in situations of domestic violence and to develop effective interventions of prevention. The creation of a Support Network comes from the identification of the existence of a critical path16 (OMS/OPAS, When Domestic and Family Violence is commited against girls and elderly women, there are specific public policies that need to be considered and public sectors that need to be called. In the case of the girls, the law in force since 1990 is known as the ECA – Statute for Children and Adolescents, guaranteeing them the right to total protection, which indicates that the cases of violation of rights of children and adolescents should be communicated immediately to the local guardianship council In the case of elderly women, the legislation in force since 2003 is known as the Statute for the Elderly, which should also be read and appropriated by us as an instrument that insures that these women have their rights fulfilled. In both cases, children and adults of female gender and elderly women, it is important to know and to notify others about the Ombudsman service – Disque 100 – of the Human Rights Ministry of the Presidency of the Republic (SDH_PR) Cf, also: BRASIL. Law nº 8.069, of 13th July 1990. Available at: <http://www.planalto.gov.br/ccivil_03/leis/l8069.htm>. Accessed on: 15th Feb. 2014; BRAZIL. Law nº. 10.741 of 1st October 2003. Available at: <http://www.planalto.gov.br/ccivil_03/leis/2003/l10.741.htm>. Accessed on: 15th Feb. 2014. 16 The critical path refers to the journey the woman makes in an attempt to find an answer from the State and the social networks to confront this situation of violence. This trajectory is characterized by journeys back and forth, going round in circles following the same path with no solutions, leading to emotional exhaustion and re-victimization. 15

1998)17 that a woman in a situation of violence follows. The path has several entrances (emergency services, police stations, support from social workers), utilizing the different teams in the network, making it possible to have qualified, integral and non-re-victimizing assistance for women in a situation of violence. The Support Network is part of the field of support from the National Policy of Confronting Violence against Women, which has been re-dimensioned after the important achievement of the Maria da Penha Law. In this sense, the Network began to include different services other than shelters and the Special Police Units for Women (DEAMs)18 such as: reference centres for women, public defenders and prosecutors for women, Gender Centres in the Public Ministries, courts specializing in domestic and family violence against women, Call Centres for Women (Call 180), among others. The strengthening of the Support Network for Women in Situations of Violence is in fields 1 and 2 of the National Plan of Policies for Women (PNPM), fruit of the 1st and 2nd National Conference of Policies for Women (which took place in Brasília, in 2004 and 2007, respectively), and, especially, of the Policy and the National Pact of confronting Violence against Women, which establish the concepts, the guidelines and the actions of prevention and fighting against violence. It is important to read, know and consult these documents on the site of the SPM: www.spm.gov.br. With this information on public policies implemented in the Country to guarantee the human rights of women, the questions proposed are: How can each one of us help and what can our IEAB do to contribute, considering our social and political diakonia? Although the proposal to try to identify the Christian role that is expected of us already existed, following in Christ’s footsteps, here we suggest the challenge to renew in each one of us the theological question “What does God require of us?” The knowledge that has been shared until now brings about in us a similar attitude to that of the women in the Bible text in Luke 15: 8-10, who, when she found the lost coin, was overcome with joy and called her neighbours to tell/ announce/share what she had found. If we look attentively at the brief text, we can see that the verbs used with the woman are: switching on the light, sweeping the floor (preparing the environment); searching; finding; meeting; telling/announcing. If we take those verbs with this woman, we can make an analogy of what has been done from the 1st meeting until now, as: we switch on the light to, shine a light on the subject matter; we prepare the environment to receive it; we look for and find information about it, which for some people is new (as a theme studied by the Church); we meet; that leaves us with the last verb: TELL/ANNOUNCE/SHARE with other people the news, the Discovery that was made. Our role and the role of the entire Church in the Support Network is simply getting to know the network, broadcast it and bring to it women in situations of violence. Presentation/Integration Technique: A brainstorming session is suggested, to encourage a moment for sharing ideas, values and opinions of the participants on topics such as: gender, gender relations, violence against women, types of violence, Maria da Penha Law.

The Pan American Health Organization is an international organ of public health, with a century of experience, dedicated to improving the health conditions in the countries of the Americas. The integration to the United Nations occurs when the group becomes the Regional office for the Americas of the World Health Organization. The OPAS/OMS are also part of the systems of the Organization of the American States (OAS) and the United Nations Organization (UN). Available at: <http://www.onu.org.br/onu-no-brasil/opas-oms/>. Accessed in: May 2013. 18 The first Special Police Unit for Women (DEAM) was created in 1985, a pioneering experience in Brazil, which extends across Latin America and other parts of the world, with the objective of offering adequate support for women in situations of violence, who were submitted to humiliation and disbelief in ordinary Police Units. In 2006, the same year of the advent of the Maria da Penha Law, a National Standartization for the Operation of Women’s Police Units. The DEAMs are specialized units of the Civil Police for a special care for women in situations of Gender-based Violence, with a preventative and repressive character, that should carry out acts of prevention, verification, investigation and legal framework, which should be grounded in the respect for human rights and in the principles of the Democratic Rule-of-Law State. 17

Continuation: 1st step: The coordinator distributes sheets of A4 paper and asks each participant to write at least 3 words that most relate to the word NETWORK; 2nd step: The papers are collected and redistributed randomly, asking each participant to read the words they receive; 3rd step: The coordinator encourages a discussion of the experience of their, different feelings, values and beliefs that these words aroused. 4th step: The coordinator attempts, with the help of the group, to broaden their concepts and discuss the meanings of the words read, encouraging the group to reflect and draw conclusions on the meaning of the NETWORK . Sharing ideas on the theme: The Support Network, a specialised network linked to the Secretariat of Policies for Women of the Presidency (SPM-PR), brings together interventions and services of different sectors (especially, social welfare, justice, public safety and health). The system aims to amplify and improve the quality of support to women in situations of violence. It is a specialized network and, among the institutions and services listed are19: • the Special Police Units for Women (DEAMs), who carry out preventive actions, inquiries, investigation and legal framing. In the units it is possible to register a Police Report and ask for urgent protective measures, as in cases of domestic violence against women, for example. There are about 376 special police units registered in the Network which attends the whole of Brazil. • the Reference Centres of Support for Women (CRM), where women in violent situations receive psychological and social assistance, support, and legal aid, Today there are around 187 throughout the country. • the Shelter-Homes (CA), that offer a safe environment and comprehensive services to women in situations of domestic violence (with or without their children) under the risk of death. The length of stay in these places is 90 to 180 days, during which time the beneficiaries should find the necessary means to continue life outside the Shelter-Homes. There are 72 Shelter-Homes in the country with the prospect of creating bi-national homes in the frontier regions. • the Reference Centres of Social Welfare (CRAS), public services that carry out social work with the families, aiming to promote good relations with the families, the access to rights and the improvement of their quality of life. • the Public Defenders Offices, that offer comprehensive, free legal advice to the people who do not have the resources to pay a lawyer’s fee the costs of a court trial, or out-of-court legal advice. There are 57 Public Defender’s Offices and 48 Specialized Public Prosecuter’s Offices in Brazil. • the Specialized Health Services for Assistance in Cases of Violence Against Women, which have multi-disciplinary teams (psychologists, social workers, nurses and doctors) trained to attend cases of domestic, family, and sexual violence against women.

BRAZIL. Secretary of Women’s Policies. Política Nacional de Enfrentamento à Violência contra as Mulheres. Available at: <http://spm.gov.br/publicacoesteste/publicacoes/2011/politica-nacional>. Accessed in: 15th Feb. 201. 19

In the cases of sexual violence, the women are sent to take tests and are advised on the prevention of sexually transmitted diseases (STD) – including HIV – and on unwanted pregnancies in the case of women who were raped. Also, they offer shelter, guidance and are referred in cases of legal abortion. These are just a few of the services and institutions that make up the Support Network. The complete list with addresses and contacts can be found on the SPM website (www.spm.gov.br).The search can be made on a national level or by state. Some states have state offices of policies for women, including: • Bahia: http://www.mulheres.ba.gov.br; • Distrito Federal: www.mulher.df.gov.br; • Maranhão: http://www.semu.ma.gov.br; • Paraíba: http://www.paraiba.pb.gov.br/mulher-e-da-diversidade-humana; • Pernambuco: www.secmulher.pe.gov.br; • Rio Grande do Sul: www.spm.rs.gov.br. It is also possible to obtain this information through the Women’s Support Centre: just ring 180, free of charge, available 24 hours a day. The Centre receives the reports and refers them to the Support Network. In all cases of Domestic Violence against Women, it is important to ensure the mandatory reporting as an instrument of prevention and intervention of this kind of violence. As the document itself presents: In cases of suspicion or confirmation of violence against children and adolescentes, the notification is obligatory and should be referred to the Guardianship Concil and other competent authorities (Police Department for the Protection

of Children and Adolescents and the Local Public Ministry), according to article 13 of Law no 8.069/1990 – The Statute of Children and Adolescents. This form attends the Decree-Law no 5.099 of 03/06/2004, which regulates law no 10.778/2003, which institutes the service of compulsory notification of violence against women, and article 19 of Law no 10.741/2003 which states that cases of suspicion of confirmation of harming the elderly are an obligatory notification20.

What should we take from this meeting? aThe Support Network for Women in Situations of Violence is a compilation of services from public authorities with non-government organizations and groups of the civil society, and attends to the “welfare” branch of the National Policy of Confronting Violence against Women. aThat the churches have an important role in the promotion of public policies for the protection of women in situations of violence. Therefore, it is important that the members of the churches offer their support through effective participation in municipal councils of rights (for women, education, health, the elderly, children, etc.) recognizing that there are specific aspects of support for women, especially in the case of elderly women. aThat the communities of the IEAB get to know the Network, make it known, refer women in situations of violence, and whenever possible, accompany them to the network facilities.

Moment of Prayer Mother God, who cares for us lovingly, as a hen who nestles and protects her chicks, we pray that, through us, who are the body of Christ, you may, therapeutically, care for and welcome these women in situations of violence, healing their wounds and cultivating the best in them, so that they may have their lives restored, through the inspiration of the Holy Spirit, who, like a Bird, hovers over us, anointing us so that we may strengthen the Specialized Support Network for Women in situations of violence. Amen!

[ Preparing the next Meeting At the next meeting we get to know the network for confronting violence against women. we propose that, in preparation, we reflect on the meaning of the word confront. See you then!

BRASIL. Ministério da Saúde. Ficha de Investigação/Notificação Individual Violência Doméstica, Sexual e outras violências interpessoais. Available at: <http:// bvsms.saude.gov.br/bvs/folder/ficha_notificacao_violencia_domestica.pdf>. Accessed in: 15th Feb. 2014.

8th MEETING: NETWORK FOR TACKLING VIOLENCE AGAINST WOMEN

Objective of the Meeting: To let the community know more about the existence and importance of the Network for Confronting Violence against Women. Initial comments: It is a fundamental observation that Domestic Violence Against Women is an everyday situation, and that it is necessary to punish and treat those who carry out this violence. It is also essential to support and protect women who live in this kind of situation, so that they may discover that they are capable of overcoming it. The National Pact on the Confronting Violence against Women articulates the Support Network which aims at restraining domestic and family violence, promotes a social change through the respect for the differences in gender, the valuing of peace, the guarantee of women’s rights in situations of violence, considering issues of race, ethnic group, generation, sexual orientation, disability, social, religious, economic and regional group. Also with regard to the construction and consolidation of the support network for women in situations of violence, it is important to mention the change in its conceptualization, whose denomination – adopted after 2010 – shows its more ample meaning: Network of Tackling Violence Against Women. So, the greater complexity of the support network and the introduction of new partners needed a redefinition of its concept, in a way that included agents who had not

yet been contemplated in the tackling of violence against women, services for the responsibilization and education of the perpetrator, coordinators of the DEAMs, Gender Centres in the Public Ministries, Centres for the Tackling of Human Trafficking, etc. These bodies and services, although not directly involved in the attendance of women in situations of violence (and consequently are not part of the support network), carry out a relevant role in the tackling and prevention of violence and in the guarantee of women’s rights and begin to be included on the list of members of the “network of tackling violence against women” – which includes not only services responsible for the support, but also government and non-government agents, formulators, supervisors and executers of policies for women, universities women’s movements, among others21.

It is important and necessary to point out that the concept of confronting violence adopted by the National Policy of Confronting Violence against Women22, is about the implementation of expansive and articulate policies, which aim to deal with the complexity of violence against women in all its expressions. Confronting violence requires the conjunctive action of diverse sectors involved in the issue (health, public safety, justice, education, social welfare, among others), in order to propose interventions that: de-construct the inequalities and fight against gender discriminations and violence against women; interfere with the sexist/chauvinistic patterns still present in Brazilian society; promote the empowerment of women; and guarantee a qualified and humanized assistance for those in a situation of violence. Therefore, the notion of confronting violence is limited to the question of combating it, but also of understanding the dimensions of prevention, welfare and women’s rights, that make up the Structuring Axes of the National Policy for Confronting Violence against Women. Presentation/Integration Technique: The Web. The coordinator asks the participants to form a large circle; then he/she gives a ball of string to one of the members of the group, who then begins her presentation saying her name, the role she has in her community, how she would react when faced with a situation of domestic violence and what is the role of the church in confronting domestic violence against women (while she talks, she slowly unrolls the ball of string, so that there is enough string to throw to someone else who then carries on). At the end of the presentations, a large web will be formed, which may symbolize the network in which each person present should take part in and whose Christian role of welcoming and guiding is fundamental for confronting violence against women. Sharing ideas on the theme: After the creation of the Secretariat of Policies for Women of the Presidency of the Republic (SPM-PR), in 2003, the acts of prevention and confronting of the threat against the physical, moral and sexual integrity of female Brazilian citizens have become stronger in Brazil. One of these initiatives is the National Pact for the Confronting Violence Against Women, mentioned above, which consists of an agreement between federal, state and municipal governments in order to implement integrated and integrating policies which guarantee support and ensure rights for the Brazilian women in situations of domestic violence. Launched in August 2007, the Pact attempts to consolidate the National policy of Confronting Violence against Women, in which it presents the guidelines, the concepts and the principles of the prevention and confronting of violence against women, according to national legislation and international instruments of human rights23. With investments of R$ 1 billion in projects for education, employment, health, public safety and social welfare, the National Pact is divided into four structuring axes:

Cf. BRASIL. Ministry of Women’s Affairs: Política Nacional de Enfrentamento à Violência contra as Mulheres. (National Policy for Tacking Violence Against Women) Availabe at: <http://spm.gov.br/publicações-teste/publicacoes/2011/politica-nacional>. Accessed on: 15th Feb. 2014. 22 Cf. BRASIL. Ministry of Women’s Affairs: Política Nacional de Enfrentamento à Violência contra as Mulheres. (National Policy for Tacking Violence Against Women) Availabe at: <http://spm.gov.br/publicações-teste/publicacoes/2011/politica-nacional>. Accessed on: 15th Feb. 2014. 23 Cf. BRASIL. Ministry of Women’s Affairs: Política Nacional de Enfrentamento à Violência contra as Mulheres. (National Policy for Tacking Violence Against Women) Availabe at: <http://spm.gov.br/publicações-teste/publicacoes/2011/politica-nacional>. Accessed on: 15th Feb. 2014. 21

1. Strengthening of the Support Network and Implementation of the Maria da Penha Law; 2. Protection of Sexual and Reproductive Rights and the Implementation of the Integral Plan of Tackling the Feminization of AIDS; 3. Tackling sexual exploitation and the trafficking of women; 4. Promotion of Human Rights for Women in Prison24.

Once the area of work was outlined, the Pact defined its goals . Until 2010 the following results, among others, were achieved: • 928 services of the Support Network were built/reformed/equipped; • 50,000 professionals of the Network for Tackling Violence against women were trained; • 100% of the Reference Centres of Social Welfare (CRAS) and the Centres Specialized in Social Welfare (CREAS) were qualified to attend women in situations of violence; • 1,149,174 cases of valid assistance in the Centre of Assistance for Women (Call 180); • Investment of R$ 7,500,918.13 in the support of 43 educational and cultural projects of prevention; • Realization of five national campaigns; • Implementation of the Maria da Penha Law Observatory; • Inclusion of women responsible for the family unit (breadwinners) in the Programme “Minha Casa, Minha Vida” (My Home, My Life)25.

For the Secretary of Confronting Violence Against Women, Aparecida Gonçalves, the greatest success of the National Pact is the instituting of the National Policy of Confronting Violence against Women in all the Brazilian states. “The work together with various sectors of the federal government made all the difference in our goal to implant the National Policy in the 27 states”. Also according to the secretary, the next objectives are to consolidate the National Pact in the Country and amplify the Support Network in Brazilian cities. Another important initiative is the Support Centre for Women (Call 180), which as well as listening to reports of violence against women, offers guidance and necessary attention. In November 2011, the service was extended to Brazilians in situations of violence abroad. The project is a partnership between the Ministry of Foreign Affairs, the SPM-PR and the Ministry of Justice. The call to the international Call 180 is directed to the SPM-PR support centre, who then refers the case to the Brazilian Consular Network or to the Federal Police, according to the type of request received. The provoking theological question is: “What does God require of us?”.To answer this, the proposal is that we look at some of the thoughts of the theologian and biblicist the then Rev. Sebastião Armando Gameleira Soares, now Bishop Emeritus of the Anglican Diocese of Recife: “When the Church exercises its social and political action (...), would it be right to say that it is only adding to the deficiencies of the State”26, simply adding on to what the pubic and private institutions offer? Is the “mission of the Church exclusively or essentially religious”27? And he continues: Well, is that really the case? Isn’t mission, through its praxis, to proclaim the Word of God which judges and safeguards the totality of human life? In the exercise of social and political diakonia, it is not a question of covering, in an emergency, the deficiencies of other entities, as if the Church, for a moment, were diverting itself from its own Cf. BRASIL. Ministry of Women’s Affairs: Política Nacional de Enfrentamento à Violência contra as Mulheres. (National Policy for Tacking Violence Against Women) Available at: <http://spm.gov.br/publicacoes-teste/publicacoes/2011/politica-nacional>. Accessed on: 15th Feb. 2014. 25 Cf. BRASIL. Ministry of Women’s Affairs: Política Nacional de Enfrentamento à Violência contra as Mulheres. (National Policy for Tacking Violence Against Women) Available at: <http://spm.gov.br/publicações-teste/publicacoes/2011/politica-nacional>. Accessed on: 15th Feb. 2014. 25 SOARES, Sebastião Armando Gameleira. Diaconia: Ênfase Bíblico Teológica. Série Reflexões. Caderno 2. Porto Alegre: Igreja Episcopal Anglicana do Brasil. Centro de Estudos Anglicanos, 2000 (?). Available at: <http://www.centroestudosanglicanos.com.br/partilha/caderno_2.pdf>. Accessed on: 15th Feb. 2014. 26 SOARES, Sebastião Armando Gameleira. Diaconia: Ênfase Bíblico Teológica. Série Reflexões. Caderno 2. Porto Alegre: Igreja Episcopal Anglicana do Brasil. Centro de Estudos Anglicanos, 2000 (?). Available at: <http://www.centroestudosanglicanos.com.br/partilha/caderno_2.pdf>. Accessed in: May 2013. 27 SOARES, Sebastião Armando Gameleira. Diaconia: Ênfase Bíblico Teológica. Série Reflexões. Caderno 2. Porto Alegre: Igreja Episcopal Anglicana do Brasil. Centro de Estudos Anglicanos, 2000 (?). Available at: <http://www.centroestudosanglicanos.com.br/partilha/caderno_2.pdf>. Accessed in: May 2013. 24

mission. In fact, in each particular context, the Church is called to take part in the story so that the Kingdom of God is revealed. it is about discerning the signs of the times and producing signs of the Kingdom. Here and now, the Church must act with significant gestures, gestures that express the affection of God who supports and rebuilds people and judges the sin of the world. The signs vary over history, because their meaning changes. They are relative to each era and each context, but it is the Church’s mission to always offer society new, concrete – corporal - times of God’s presence and affection28.

As the Apostle Paul wrote in I Corinthians 12: 4-11, there is a “diversity of diakonias”29, and just one Spirit, and these various diakonias, or various services, are manifestations of this Spirit that impels us and motivates us so that the role of the Church is fulfilled, and, more specifically, of the IEAB, in the Network of Confronting Violence Against Women, as an instrument of safe haven, offering advice and promoting healing. What should we take from this meeting? aThat it is indispensable that the IEAB supports women who live with Domestic Violence, making it possible for them to overcome this situation. aThat the Church acts as an instrument in the Network of Confronting Violence against Women, offering a safe haven, advice and being a therapeutic community. aThat it is important to make aware the number of the Women’s Support Centres, Call 180, which, apart from attending to reports of violence against women, also offers necessary guidance and attention. Moment of Prayer God, divine Light, who illuminates us and guides us on the Path of Life, who is Jesus Christ, brother, friend and companion of all women, especially those that live in situations of violence, strengthen us so that we may confront domestic violence, promoting the prevention and eradication of practices that diminish the divine feminine humanity, announcing that women can end Gender-Related Violence. We also ask that our communities may be promoters of health, of resistance, of welcoming, of justice and full life for these women. Amen!

[ Preparation for the next Meeting One of the more serious consequences of Gender-Related Violence Against Women is the terrible phenomenon of the feminization of AIDS. In the next meeting we will try to understand how this happens, and to discover the processes that are of fundamental importance for the confronting of this epidemic. The proposal is that each participant shall look for information on the increase in AIDS cases among women. See you then!

SOARES, Sebastião Armando Gameleira. Diaconia: Ênfase Bíblico Teológica. Série Reflexões. Caderno 2. Porto Alegre: Igreja Episcopal Anglicana do Brasil. Centro de Estudos Anglicanos, 2000 (?). Available at: <http://www.centroestudosanglicanos.com.br/partilha/caderno_2.pdf>. Accessed in: May 2013. 29 SOARES, Sebastião Armando Gameleira. Diaconia: Ênfase Bíblico Teológica. Série Reflexões. Caderno 2. Porto Alegre: Igreja Episcopal Anglicana do Brasil. Centro de Estudos Anglicanos, 2000 (?). Available at: <http://www.centroestudosanglicanos.com.br/partilha/caderno_2.pdf>. Accessed in: May 2013. 28

9th MEETING: THE RELATION BETWEEN GENDER-RELATED VIOLENCE AND HIV/AIDS – THE FEMINIZATION OF AIDS

Objetives of the Meeting: • Identify the relation between Gender-Related Violence and HIV/AIDS and its connection with the feminization of HIV; • Advise on the process for how to seek treatment/prevention; • Guarantee human rights for women such as the confrontation of the feminization of AIDS. Initial Comments: Brazil is marked by social, ethnic/racial, economic and gender inequalities, which intensify the injustices. In the face of these disparities women (and girls) are still the most vulnerable, as well as to violence and HIV/AIDS. With these vulnerabilities, it is evident that there is a relationship between Gender-violence and HIV/AIDS. No one is exempt. It is considered to be a world endemic, involving people from various countries and cultures, regardless of social class, and of any profession, age, sexual orientation, creed/religion and/or disability (deaf, blind, wheelchair-bound). The many forms of violence experienced by women leave them exposed to STDs and, among these, HIV/AIDS. As an example of this, a project carried out in four countries: Argentina, Brazil, Chile and Uruguay, with the support of UNIFEM, with the title “Two Sides of the Same Reality: violence against women and the feminization of HIV/AIDS in the MERCOSUL”30 confirms this exposure faced by women. The project’s main objective was to make clear the magnitude of 30

VIH/SIDA+VIOLÊNCIA. Dos Caras de Uma Miesma Realidad. Available at: http://doscarasdeunamismarealidad.blogspot.com/. Accessed on 15th Feb. 2014.

the relationship between Violence Against Women and HIV/AIDS and to promote public policies that deal integrally with the attention and prevention of both. The inequalities between men and women, the difficulty of dialogue about sexuality, the reluctance to negotiate the use of condoms, the persistence of cultural and religious customs that interfere in the use of condoms, the concept of romantic love, are factors, pointed out by scholars in this area, that have contributed towards the feminization of HIV/AIDS and its relation to Gender-Related Violence against women31. Since biblical times, the poor and oppressed, and even more so among the women, were more susceptible to illnesses. The women lived in situations of social vulnerability because of their feminine biological condition, which meant they were submitted to all kinds of illnesses with no guarantee of treatment and healing. In the case of the woman with hemorrhages (Mark 5:21-34) for example, it may have been a consequence of a DST. Another example is the woman with the curved spine (Luke 13:11) who quite possibly acquired a psychosomatic illness as a result of a process of violence. Presentation/Integration Technique: Creation of a group story. • F orm small groups of six to ten participants (according to the local context); • In each of the groups, one of the participants begins a story based on a specific title established by the coordinator, depending on the objectives of the activity (the coordinator of the meeting may propose a topic to create a story, for example, AIDS, women, sexual violence etc.); • In turn, each participant completes the story, considering what was said by the previous person; • The story should have a beginning, a middle and an end; • There can be two or three rounds of discussion so that there is enough substance in the story; • After the creation of this verbal story the group should then present it to the other participants, avoiding verbal communication; • Each group has 10 minutes to prepare the presentation and 5, at the most, to present it; • After all the dramatizations the observing group(s) tell the story they have just seen and then will relate this story with the theme being discussed. Sharing on a Theme: The feminization of AIDS affects all women, with no distinction. However it is possible to map out the predominant characteristics among poor, black and young women from the interior (rural areas). The population of black women is also affected by other forms of violence, according to statements registered at the State Encounter for the End of Violence in 2009, carried out by the Pernambuco Women’s Forum, with support from SOS Corpo: the “Young, black women are victims of human trafficking for sexual exploitation”. In the face of this reality we remind ourselves that this discussion has been part of the Brazilian government’s agenda since March 2007, when they launched the Integrated Plan for the Tackling of the Feminization of the AIDS Epidemic and other STDs, marked by the recognition of gender inequalities, interacting with poverty and racism32. Domestic Violence Against Women is considered to be a serious bio-psycho-social problem which could cause harm, with physical and psychological effects, as mentioned in previous meetings. Among the forms of violence, the psychological and sexual have violated the body, soul and privacy of women, violating their rights resulting, in some cases, in an unwanted pregnancy. Sexually Transmitted Diseases (SDTs) and, often, in the transmission of the Human Immunodificiency Virus (HIV). In Brazil this violence is revealed in a phenomenon of health, safety and public policies. BRASIL. Ministério da Saúde. Plano Integrado de Enfrentamento da Feminização da Epidemia de Aids e outras DST. Available at <http://www.aids.gov.br/ publicacao/plano-integrado-de-enfrentamento-da-feminizacao-da-epidemia-de-aids-e-outras-dst>. Accessed on 29th January 2014. 32 BRASIL. Ministério da Saúde. Março - Mês da Mulher. Available at <www.aids.gov.br/feminizacao>. Accessed on 15 fev. 2014. 31

Aware of the seriousness and repercussions of sexual violence for people’s health, the Health Ministry of Brazil launched, in 1999, a manual in order to standardize assistance. Among the procedures regularized by the Health Ministry is the use of the anti-retrovirus to prevent infection by HIV33.

In these procedures, the chemoprophylaxis of the infections, via sexual transmission, for women in situations of violence, as well as the exams and tests, should follow the procedures and treatments recommended and assured by the Ministry of Health: 1. Medical Assistance: Women in violent situations should be informed on what will happen at each stage of their treatment and the importance of each medical-hospital procedure. Their rights and autonomy should be respected and the health professionals should accept any possible refusal of the woman (and/or girl) to take part in any of the procedures of chemoprophylaxis. The health service should be equipped to receive and welcome these women and/ or girls, offering a multi-professional service34. 2. Examinations and tests: Whenever possible, the examinations should take place in the reference centres, taking into account that the chemoprophylaxis to any of the illnesses should be individual. If the tests are available, they should be carried out urgently; at this initial stage, these tests (beta HCG, syphilis and HIV) are necessary to evaluate the serological situation of the women (or girls), before the situation of sexual violence. Examinations that should take place: • I mmediate blood test for HIV, Syphillis (VDRl) and Hepatitis: a repeat test should be guaranteed after 30 days for syphillis and 3 and 6 months for HIV (considering the immunological window) after the first test. • Collection of material for the realization of a bacterioscope (when there is a laboratory); • Collection of material for gonorrhea culture and to test for chlamydia. 3. Chemoprophylaxis: According to the Ministry of Health, the prescriptions of chemoprophylaxis after sexual exposure to HIV, in cases of rape, cannot be carried out in a routine manner and applied indiscriminately to all situations. There needs to be a detailed evaluation with regard to the type of violence, as well as the time lapsed while the woman or girl made her way to the reference centre. The anti-retroviral chemoprophylaxis is recommended in all cases of vaginal and/or anal penetration within the first 2 hours and/or within 72 hours after exposure. The treatment lasts a month using three anti-retrovirus medications. The human anti-hepatitis B immunoglobin IGHAHB) can be administrated in a maximum of 14 days after the sexual violence, although it is recommended to be applied within the first 48 hours after the rape. Pregnancy, at any stage of gestation, is not a problem for immunization for hepatitis B. A large part of genital infections can be avoided. Diseases such as chlamydia, trichomoníase, canchroid, can be avoided with the use of specific medications. Some viral STDs such as infection by herpes and HPV (Human Papillomavírus) don’t have a prophylaxis yet in situations of rape. 4. Emergency contraception: Emergency contraception can avoid harm provoked by an unwanted and/or forced pregnancy. It should be prescribed to all the women, so long as they have had their first menstruation and have not DINIZ, Normélia Maria Freire; ALMEIDA, Lílian Conceição Guimarães de; RIBEIRO, Bárbara Cristina dos S.; MACÊDO, Valéria Góes de. MULHERES VÍTIMAS DE VIOLÊNCIA SEXUAL: ADESÃO À QUIMIOPROFILAXIA DO HIV. Available at <http://www.scielo.br/pdf/rlae/v15n1/pt_v15n1a02.pdf>. Accessed on 15 fev. 2014. 34 PORTAL DE SAÚDE DO SUS. Ministério apresenta estrutura preparada para a Copa. Available at <www.saude.gov.br/saudedamulher>. Acessed on 15 fev. 2014. 33

yet reached menopause, are victims of rape, regardless of a certain or doubtful contact with semen or whether she is in the menstrual period. It should be administrated within 72 hours after the rape. 5. Legal Abortion: Legal abortion in Brazil is permitted for women who are victims of sexual violence/rape since the 7th December, 1940. According to the criminal code in our country no woman is obliged to have that child. There are three kinds of abortion that are considered to be legal, that is, it is not a crime, and could be carried out on the National Health Service in special maternity units in each State or town. These are: 1. In the case of rape (CP, art. 128, II); 2. In the case of a life-threatening situation for the mother (CP, art. 128. I); 3. In cases where the phetus has a malformation of the brain that is anancephaly (ADPF - 54).

Observation

All women in situations of violence should be taken to the Health Service (SUS), so that the necessary care can be given, since, as well as pregnancy, she may have been contaminated by a series of sexually transmitted diseases, including HIV/AIDS.

6. Rights ensured for the Women: The procedures for adult women, specialized hospitals, Women’s Police Department, the Legal Medicine Institute – IML and the Shelter35. IIt is important to remember that in the large cities the women can be taken directly to a specialized hospital where all the recommended procedures mentioned above will be carried out as well as the Compulsory Notification applied in the health service since 2003. The Compulsory Notification (for all ages) is the obligatory communication of the fact to a public authority. It is not a police report, but a register at the health department itself, standardized nationally, in suspected or confirmed cases of rape, regardless of whether the victim knows the perpetrator of the violence or not...36

In the case of girls, they should be accompanied by an adult (guardian) and/or relative, with obligatory notification in the Gueardianship Council (ART.13 ECA (Statute for the Child and Adolescent) and referral to the Police Management for Children and Adolescents – GPCA. 36 BRAZIL. Health Ministry. Março – Mês da Mulher. Available at <www.aids.gov.br/feminizacao>. Accessed on 15th Feb. 2014. 35

What should we take from this meeting? aThat womenâ&#x20AC;&#x2122;s rights are human rights and when they live in a situation of domestic and sexual violence their rights are violated in their body and their soul. aThat sexual rights and reproductive rights should be assured to guarantee the womenâ&#x20AC;&#x2122;s physical, mental and spiritual health. aThat in Brazil, for over twenty five years, all those who live with HIV/AIDS (Acquired Immunodeficiency Syndrome) have the right to treatment, medication and protection(condoms) guaranteed by the Ministry of Health, as a result of public policies promoted by the social movement of the struggle against AIDS. Guaranteeing the access to treatment is a duty that ensures rights to women and all people who live with HIV and/or AIDS.

Moment of Prayer Mother, Father, we thank You for the opportunity for learning and for the knowledge we have gained and shared. We ask that, through Your mercy, we may be able to act with compassion towards those who suffer, especially women who live with AIDS, so that they may find ways of confronting this epidemic and may enjoy the citizenship of Your Kingdom, which does not discriminate, but welcomes lovingly and cares for those who suffer in body and soul. Through Jesus Christ, doctor of doctors, in the transforming power of the Holy Spirit. Amen!

[ Preparation for the next Meeting After all we have seen until now, as a preparation for the 10th meeting, we propose a reflection on the role of all Anglicans with regard to situations of Domestic Violence Against Women. For this, the participants should read the Bible text Luke 9,10-13. See you then!

10th MEETING: NOW I KNOW WHAT GENDER-RELATED VIOLENCE AND DOMESTIC VIOLENCE IS. WHAT DO I DO?

Objective of the Meeting: Train people as resources of the information on Domestic Violence against women. Initial comments: For the love of every person and of all creation, God became human and came as a person equal to any one of us, and lived in historic times as a Jew by birth and by religion. As a man of his time, Jesus also experienced the chauvinistic education of the patriarchal system of the Jewish and ethnocentric society, that is, it considered the Jewish people as the centre of humanity. However, Jesus, as a human capable of learning that culture, was also capable of learning other forms of thinking and seeing, from the experiences he lived talking with other people, including the women of his time, of his culture and of others, which made such an impact on him that they made him change his ideas and his behaviour for love. One of the greatest examples of this is in the Biblical story of the dialogue of Jesus with a foreign woman, Greek, of Syrio-Phoenician origin, as registered in the Gospels of Mark (7: 24-30) and Matthew (15: 21-28). Jesus, who initially refuses to bless the woman and curses her comparing her to a dog, is surprised by the faith of that woman, is converted, that is, he changes his attitude, and attends the womanâ&#x20AC;&#x2122;s plea. 51

Presentation/Integration Technique: In small groups (pairs or triples), the participants take an envelope and, in their own words, they share what they have learned on our “Prevention and Intervention Strategies in Gender-Related Violence Against Women”. 1st step: Share/multiply the bread. Reading of the Bible text Luke 9: 10-13; 2nd step: The coordinator places the 7 envelopes with questions on the table or on an improvised Altar and each group takes one of the envelopes; 3rd step: The groups will have 5 minutes for a brief chat and to reply, on a card, brown paper or sheets of A4, choosing someone from the group to be the presenter; 4th step: In a circle, they have 15 minutes to prepare for the answers to be presented. The questions contained in the envelopes are: Envelope 1: What is gender violence? Envelope 2: What are the types of domestic violence? Where does domestic violence take place? Envelope 3: What is the profile of women in situations of domestic violence? Envelope 4: What are the psycho-social consequences of this violence? Envelope 5: What is the profile of the perpetrator? Envelope 6: What is the Network of Confronting Violence? Envelope 7: What is the Support Network for Women? 5th step: The coordinator proposes the Reading of Luke 9: 13-17, and then tells the group that, just as in the Bible story of the multiplication, where the bread and the fish were shared and multiplied so we, disciples of Jesus in modern times, should become multipliers of this information and should share our experience with other people we know (faith community, family, school, work, university, in all the places we are in). Sharing ideas on the theme: An old proverb from Ethiopia says that “When spiders get together, they could tie up a lion”. This popular wisdom gives us a lot to think about. But we especially hope to point out two issues here: recognizing ourselves as individual spiders and recognizing ourselves as a community of spiders. Therefore, we challenge ourselves here today to recognize ourselves as individual spiders who are also part of a community. As a member of the Church, maybe each of us thinks that we can’t do much about the theme which has made Brazil the 7th most violent country against its women. And we may think that we have very little to contribute to this cause. Fortunately, in the crowd’s situation of hunger, in the Bible text of the first multiplication of bread, this is not what the people thought. We know that in Jesus’ time, when there was no public transport and the distances were often done on foot, as a question of survival, everyone would take with them a minimal amount of food to last the journey. It is most probable that, in the midst of the crowd, people were carrying small amounts of food that were popular at the time, that is, bread and fish, in the sense that when they offered that food, there was sharing and multiplication. And what seemed to be little, became enough to feed the hungry crowd. If each one of us, as a member of the Church, were to take on the role of preventing and confronting domestic violence against women, our individual actions, together with the collective actions, as well as attracting other people, could also add to the interventions of the women’s movements, the government and social services, which, for some time, have been places of safe haven for women in situations of violence.

It is important that we know that long before the Church became aware of and began to study this topic, these groups of people (feminist and women’s movements, black women’s movements, non-government organizations, which for decades demanded that the governments implemented public policies that guaranteed women their human rights) have been a prophetic voice in the promotion of the guarantee of rights for women in situations of violence. It is no coincidence that the Gospel relates the prophecy that, if we were to be quiet, the stones themselves would cry out (Luke 19: 40). It was only when people began to take part in these movements, that they began to influence the governments who, in turn, began to implement public policies, of which the Maria da Penha Law is one of the best known. As Anglican Christians, we understand that faith in Christ motivates us and challenges us to be political agents in the life of the society, because faith and politics go hand in hand, since both have the same objective: to carry out God’s Project in history. Therefore, our faith is and should be a political experience. It is understood that faith and politics are distinct and specific, but they complement each other. It is no coincidence that the “Fourteen Theological References for Mission in the IEAB”37, contains: SERVICE: All evangelizing tasks of the Church must have service (diakonia) as their method. Therefore, everything in the Church happens through liturgical, educational and socio-political ministries (cf. 1 Cor 12). GLOBALIZATION: Today the Church needs to be particularly concerned with the reformulation of its models of action and its institutional models, when facing the new challenges that appear from the accelerated process of urbanization and the “globalization” of civilization (cf. At 11:19-26; 16:9-10). COMMUNICATION: To exercise its evangelizing role, the Church needs to communicate adequately with the various social forces. To do this, it is vital to establish a permanent dialogue with the society as it is, and make use of the modern processes and instruments of communication (cf. Rm 1:13; At 17:22-23). CONTEXT: Any process of communication Church-World needs to be founded in another more fundamental process which is the process of Incarnation. This takes on an historic form with the enculturation through which the Gospel and the reality of the Church take on their form in the context of each society and each culture. Therefore, the concrete models of the Church are necessarily plural and cannot be imposed universally (cf. Jo 1:14; 1 Cor 9:20-23)38.

Therefore, in order to fully exercise Christian citizenship, each person should know if there are organized groups in their neighbourhoods and/or towns, discover information on how the human rights councils work, especially those for women’s rights, trying to pull the social strings both individually and collectively, demanding that the authorities fulfil the laws and the rights that are already guaranteed and achieved. After all, as the African proverb affirms: “Where the cattle stand together, the lion lies down in hunger”.

CENTER FOR ANGLICAN STUDIES. Quatorze Referenciais Teológicos da Missão da IEAB. Porto Alegre: Secretaria-Geral – Departament of Mission, 1999. Available at: <http://www.centroestudosanglicanos.com.br/bancodetextos/missiologia/quatorze_referenciais_teologicos.pdf>. Accessed on: 15th Feb. 2014. 38 CENTRE FOR ANGLICAN STUDIES. Fourteen theological References in the Mission of the IEAB. Porto Alegre: Secretaria-Geral – Departament of Mission, 1999. Available at: <http://www.centroestudosanglicanos.com.br/bancodetextos/missiologia/quatorze_referenciais_teologicos.pdf>. Accessed on: 15th Feb. 2014. 37

What should we take from this meeting? aThat just as Jesus felt and suffered the pain of each person and of the whole world for love, each one of us should feel the suffering of each woman and each girl who lives in a situation of violence as if it was in our own bodies. aThat as members of the Church we should take part in public agendas on the topic and should gather more information, as social organizations committed to the prevention and confrontation of violence against women. aThat the greatest value of knowledge is in sharing it with other people.

Moment of Prayer As your daughter/son, I offer myself to You, oh Lord, so that I may be a prophet of this century, outraged by the injustices and violence, especially Domestic Violence Against Women, and so that I may be capable of recognizing this violence â&#x20AC;&#x201C; its signs and marks â&#x20AC;&#x201C; often silenced in the soul and the body of women. As a sister/brother of Christ, our Greatest Prophet, may I challenge injustice, oppression and violence, and act as an guardian for these women, in the loving strength of the Holy Spirit. Amen!

[ Preparation for the next Meeting In this meeting the role of each participant, as a person of transformation, was reflected on. In the next meeting the topic will be the role of the churches, as faith communities and collective organizations of the Network for Confronting Violence. As a preparation, the Bible reading suggested is: I Corinthians 12: 12-31. Happy reading! See you then!

11th MEETING: AND THE CHURCH, WHAT SHOULD IT SAY AND DO?

Objective of the Meeting: To commit the faith community to be part of the Network for Confronting Domestic violence against Women. Initial comments: The IEAB considers itself to be an inclusive church, as the Church of Christ should be, understanding that this is how Jesus acted in his thirty three years of human life, in which, according to the Bible stories, he faced numerous situations which made him rethink and understand his mission better. That’s how it was in relation to several controversial themes, such as: the healing on the Sabbath (Luke 14: 1-6); divorce (Mark 10: 2-12; Matthew19: 3-9; Luke 16: 18); the blessing of foreigners (the Syrio-Phoenician woman: Mark 7: 24-30; Matthew 15: 21-28 and the Samaritan woman: John 4:1-18). How does the Church allow itself to be influenced by this world? It’s simple, each time we neglect the basic assumption of theological anthropology – according to the Bible story in Genesis 1: 26-27 – that is, that every human being, male or female, is the image and likeness of God. When, instead of fulfilling the role of being a community that promotes peace and justice, it disrespects individual or collective human rights, causing acts of misconduct and violence against each another. Who is the Church? How should the Church behave? In what way does its actions reflect the love of God? These and other issues can and should be constantly provoking us, ensuring every Christian as a member of the Body of Christ guiding our every actions. It is important to be aware that, just as each one of us belongs to society, so too, as a Church, each child, each adolescent, each young person, each adult, each elderly person, everyone, blacks, whites, indigenous and from other ethnic groups, with or without disability, we belong to this same society and often allow ourselves to be influenced by negative situations, adopting in our actions a violation of rights and the promotion of all kinds of violence, especially to Domestic Violence Against Women.

It is fundamental to understand that the Church has a particular role and should not substitute or take on the role of other resources in the Network. That is, the State the specific social movements, the Specialised Network, each one has its specific role. The role of the Church is to be a therapeutic and welcoming community for women who live in situations of violence. Presentation/Integration Technique: Understanding the human body (20 minutes). In a large circle, each person receives from the coordinator ¼ of a sheet of A4 paper and a felt tip pen. In the centre is a large folded sheet of brown paper (on it is a drawing of a human body, with the outline of a body). Continuation: 1st step: The coordinator distributes sheets of A4 paper and asks that, in one minute, each participant draws or writes, on one side, the part of the body of Christ that they would LIKE TO BE, and on the other side which part of the body they think they ARE; 2nd step: Each person shows the part of the body they would LIKE TO BE; 3rd step: Each person shows the side of the sheet with the part they think they ARE; 4th step: After all the presentations, the brown paper will be opened and the participants put their words or drawings on the corresponding parts of the body; 5th step: The coordinator reads the Bible text I Corinthians 12: 12-27 and provokes a reflection in the group saying that we spend too much time thinking about what we would like to be, but aren’t, rather than valuing what we really are. Although the text teaches us that each member, no matter how small or unimportant it may seem, has its importance in the body, and each member of the body has more value when we understand that, especially when everything we do is with love. Remembering always that love, as lived by Christ and written by our brother, Paul the apostle, is love with patience and kindness, as our brother James C. Hunter interprets so well in the book “The Monk and the Executive”. Sharing ideas on the theme: Anglicans adopt the Holy Scriptures, Tradition and Reason as pillars of their theological thinking. This triad is a challenge, with the Bible as a starting point, interpreted by the Tradition of the Church, through the process of Reason, inspired by the Holy Spirit, to apply a contextualized hermeneutic practice. The Anglican Communion defines itself as a “Middle Way”, meaning the responsibility of the Catholicism of the Church recognizes itself as reformed and constantly changing. Or, as the Preface of our Book of Common Prayer affirms: “Catholic to all God’s truth and Protestant against all man’s mistakes” . The Anglican Communion rejoices in being part of the national and international groups, because it understands that, in dialogue with its brothers and sisters of other denominations, the Body of Christ is formed, and, as members of this Body, we need to be in permanent fraternity so that we can witness the Love of God together. However, the inclusiveness that is announced will only be legitimate if the IEAB organizes itself as faith communities that promote caring for people. Especially caring safely for women in situations of domestic violence, offering them spiritual guidance, and also guidance on their rights as citizens. And, when necessary, the women should be taken to the local support network, in order to guarantee their rights as citizens of the Kingdom of God, which were established through Jesus Christ for all people and not just for Christians. Since 2010, the public policies for women implemented in Brazil, began to adopt the concept of the Network for Confronting Violence against Women, in order to include other agents who are not part of the Support Network, but who

also could and should carry out important roles to come closer to the ideal of a society in which womenâ&#x20AC;&#x2122;s rights and dignity are respected and guaranteed. What should we take from this meeting? aAs the Church is the Body of Christ, its communities should take on the responsibility of the pain and suffering caused to women in situations of violence, becoming an instrument in the Support Network. aThat the Church should be a place of safety for women who live in situations of violence, guiding them and accompanying them with Support Groups and other existing services. aThat the Church should encourage and promote the participation of its members in training courses for the prevention and confrontation of Domestic Violence Against Women. Moment of Prayer God, who is Community, Holy Trinity, who inspires us to be a faith community that reconciles and promotes relations of equality, affection and respect, we ask that we may be witnesses of the love of Christ, taking on the responsibility of the pain and suffering committed against women in situations of violence. May we, as a Church, be a place of safety so that the women may end all forms of gender violence, celebrating life in a community of solidarity, through the prevention and confrontation of Domestic Violence Against Women. In the Name of the Father and Mother of Love; of God the Son and Brother of liberation. and of God the Holy Spirit of Consolation, Amen!

VIDEO SESSION

The coordinator proposes to the people who participated in the meetings that they organize a video session, to which they will invite other people they know, promoting a greater awareness of the importance of the prevention and confrontation of domestic violence against women. It is suggested that, all together, the participants should prepare the place where the film “Acorda, Raimundo, Acorda” (wake up, Raimundo wake up). Is to be shown, putting up posters on the topics “Gender-Related Violence” and “Domestic Violence Against Women” from town, state and federal campaigns, as well as acquiring copies of the Maria da Penha Law39. Step by step: 1st step: In the beginning of the session, it is important that one of the organizers shares the 6 Marks of Mission of the Anglican Communion to the whole community, presenting them as guides for the social and political diakonia of the Episcopal Anglican Church of Brazil (Igreja Episcopal Anglicana do Brasil (IEAB), part of the Church of Christ: The 6 Marks of Mission are: 1. Witness to Christ’s saving, forgiving and reconciling love for all people; 2. Build welcoming, transforming communities of faith; 3. Stand in solidarity with the poor and needy; 4. Challenge violence, injustice and oppression; 5. Protect, care for and renew life on our planet; 6. Promote a culture of Peace. 2nd step: Another member of the organization announces that, as a consequence of the teachings of the Gospel, we have in these 6 marks of mission more than enough reason to guarantee that our social and political diakonia has ample capacity to take on the responsibility of transforming the injustices of this world, among which domestic violence against women is one. It is possible to find copies of the Maria da Penha Law at the local Networks in each town. If necessary, copies of the text of the Law can be provided, which is annexed in this booklet. 39

3rd step: a third member of the organization talks about the 10 meetings that took place, on the importance of this learning process, built and shared during the training. He/she says that the meetings were proposed by the Anglican Service of Diakonia and Development (SADD), of the IEAB, made up of one representative for each diocese in our Province. 4th step: Presentation of the documentary. 5th step: Circle of Conversation about the documentary, of up to 45 minutes to one hour, with these questions as guidelines (one question at a time): 1. What feelings are aroused in each one of us? 2. What does each one of us have to do with this reality? 3. Who would like to participate in the meetings as we did? (The organization team should be attentive to the names of those interested in the next Training in the Prevention and Tackling of Gender-Related Violence Against Women, noting the full name, telephones, e-mail, and address). 6th step: A proposal is presented for the date of the next Training.

EUCHARISTIC SENDING PRAYER What does God require of us? (Micah 6:6-8)

Welcoming â&#x2122;Ť Initial Song Invitation to Worship Celebrant: God, who is Father and Mother, open our eyes, Community: So that we may see the needs of others, especially the afflictions of women who live in situations of domestic violence. Celebrant: Open our ears, Community: So that we may hear their cries, even those silenced by the violence. Celebrant: Open our hearts, Community: So they are not without support. Celebrant: Open our lips, Community: To defend people whose right to life is violated. Celebrant: Show us where love and hope and faith are needed, Community: Use us to take them to these places. Celebrant: Open our eyes, ears, hearts and lips, Community: So that we can build peace. Amen. Trinitarian Invocation Celebrant: Blessed Holy Trinity, Community God: Mother, Father, Brother, Son and Holy Spirit of Sisterhood. All: Glory to the Holy and Blessed Trinity. Amen. Confession of sins/guilt: Celebrant: Our veils... Our silence... Our glances... We confess our sins and ask for forgiveness and healing from God. (SILENCE)

All: Humbly we offer ourselves to You, God of Love, remembering our sins. We ask for your forgiveness for each time we close our eyes, cover our ears and keep our mouths closed when faced with the various situations of domestic violence that many women live in. Celebrant: We confess that we preserve the human barriers of social and economic class, race/ethnic group, sexual orientation, power and all the other things that keep people separated from each other. Community: (singing) Kyrie Eleison. Celebrant: Come now, Jesus, among us and teach us to hear the cries of those people who are pushed out onto the margins. Community: (singing) Kyrie Eleison. Celebrant: Come now, Jesus, among us and inspire us to work with all those who fight to achieve freedom and integrity of life, in order to build a new heaven and a new Earth. Community: (singing) Kyrie Eleison. Trust and forgiveness Celebrant: “If we confess our sins, God is faithful and just to forgive our sins and purify us from any injustice.” May the Lord God have mercy on us, free us from our sins and strengthen us to serve You. Through Christ Jesus, our brother who frees us. Amen. Liturgy Of The Word Collect of the day Reading from the Book of Micah 6: 6-8 ♫ Song for the Acclamation of the Gospel Reading of the Gospel of Luke 24,13-35 Sermon/message/illustration Confession of faith Celebrant: Replying to God’s Word, we profess our faith: I BELIEVE IN THE TRANSFORMING GOD, who leads us from death to life. I BELIEVE IN THE COMPASSIONATE GOD, who each day allows us to show our best, and forgives us when we can’t. I BELIEVE IN THE LOVING GOD, who offers his hand and saves us when we see that our self-sufficiency has failed... and allows us to begin again with love and kindness. I BELIEVE IN THE GOD FRIEND, To whom we may confessour failings and victories, who comforts us like a child and always accepts us and encourages us to live for tomorrow. I BELIEVE IN A COUNSELLING GOD, who enables us to meet people, with equality and a calm heart,

and makes us believe that, as his sons and daughters, we may walk bravely the path of full life. Liturgy Of The Bread Offertory Great Eucharistic Prayer â&#x2122;Ť Communion Song Post Communion Prayer Sending Act of Commitment During the Act of Commitment, the participants anoint each other with blessed oil, symbolizing the commitment to the fight for justice. Celebrant: God, we glorify you through the grace which you poured into us. Community: In the joy of serving you in the fight for peace and justice. Celebrant: We share the richness of faith, of hope and of love, present in all our communities. Community: We commit ourselves to persevere in constant prayer. Celebrant: We recognize the diversity that exists in humanity as a gift from God. Community: We want to demonstrate among us concrete gestures of reconciliation and welcoming. Celebrant: We thank you for the love you show us, in Jesus Christ, our loving and liberating brother. Community: And we ask that, in the midst of despair, solitude, injustice and violence, our loyalty to you, and to our brothers and sisters, may be even firmer. Celebrant: May our joy in fulfilling your will be greater. Comunidade: Send us out into the world to fulfil your mission and bring down the walls of silence that separate human beings. Celebrant: May our social and political diakonia be prophetic in the face of situations of violence experienced by so many women. Community: Send us to denounce these injustices and to announce to society and to the women in situations of violence that a full life is for everyone. Celebrant: Help us to be your witnesses more and more. Community: And to grow in your grace and your peace. Celebrant: Mother God, stir up our lives. Community: You who are in our midst, reinvigorate our faith. Celebrant: And, to express our desire for sharing and for unity, I invite everyone present to share the peace of Christ.

Final Blessing Celebrante:

Here a song may be sung. May the path be gentle on our feet, and may the wind blow softly on our shoulders. May the sun shine on our faces, and the rains fall peacefully on our fields; And until we meet again, may God keep us in the palm of his hand.

â&#x2122;Ť Final Song

And for this, may the Blessing of God the Father and Mother, Son/Brother and Holy Spirit/Divine Wind, come down on us, today and evermore. Amen.

BIBLIOGRAPHY

AGÊNCIA PATRÍCIA GALVÃO. 07/08/2012 - Nos seis anos da Lei Maria da Penha, Ligue 180 registra 52% de risco de morte em relatos de violência contra as mulheres. Available at: <http://www.agenciapatriciagalvao.org.br/index.php?option=com_content&view=article&id=3733:07082012-nos-seis-anos-da-lei-maria-da-penha-ligue-180-registra-52-de-risco-de-morte-em-relatos-de-violencia-contra-as-mulheres&catid=43:noticias>. Accessed on: 15th Feb. 2014. BARBAGLIO, Giuseppe. Jesus, Hebreu da Galileia: Pesquisa histórica. São Paulo: Paulinas, 2011. 673p. BRASIL. Lei nº. 11.640, de 07 de agosto de 2006. Available at: <http://www.planalto.gov.br/ccivil_03/_ato20042006/2006/lei/l11340.htm>. Accessed on: 15th Feb. 2014. BRASIL. Secretaria de Políticas para as Mulheres. Enfrentamento à Violência contra as Mulheres. Available at: <http:// www.brasil.gov.br/secoes/mulher/cidadania-e-seguranca/enfrentamento-a-violencia-contra-as-mulheres>. Accessed on: 15th Feb. 2014. CAVALCANTE, Arthur; SOARES, Ilcélia Alves. Violência de Gênero contra Mulheres e Meninas: Desafio e Compromisso das Igrejas. In: Violência contra as Mulheres. Religiões em Diálogo. Yury Puello Orozco (org.). São Paulo: Católicas pelo Direito de Decidir, 2009. CROSSAN, John Dominic. O Jesus histórico: a vida e de um camponês judeu do mediterrâneo. Rio de Janeiro: Imago Editora Ltda, 1994. 543 p. (Coleção Bereshit). DEIFELT, Wanda. Temas e metodologia da teologia feminista. In: SOTER (org.). Gênero e teologia: interpelações e perspectivas. São Paulo: Loyola, 2003. p. 171-186. DHNET. Hoje recebi flores. Available at: <http://www.dhnet.org.br/tecidosocial/anteriores/ts014/poema_mulh_assas. htm>. Accessed on: 15th Feb. 2014. IGREJA EPISCOPAL ANGLICANA DO BRASIL (IEAB). Livro de Oração Comum. Porto Alegre: IEAB, 1998. IGREJA EPISCOPAL ANGLICANA DO BRASIL. Centro de Estudos Teológicos. Quatorze Referenciais Teológicos para a Missão na IEAB. Available at: <http://www.centroestudosanglicanos.com.br/bancodetextos/missiologia/quatorze_referenciais_teologicos.pdf>. Accessed on: 15th Feb. 2014. INESC. Quatro em cada dez mulheres já foram vítimas de violência doméstica. Available at: <http://www.inesc.org.br/noticias/noticias-do-inesc/2011/julho/quatro-em-cada-dez-mulheres-ja-foram-vitimas-de-violencia-domestica>. Accessed on: 15th Feb. 2014. INSTITUTO AVON. Pesquisa Percepções sobre a Violência Doméstica contra a Mulher no Brasil. Available at:<http:// www.slideshare.net/avonfalesemmedo/violncia-contra-a-mulher-1332199>. Accessed on: 15th Feb. 2014. LIRA, Lilian Conceição da Silva Pessoa de. A Secretaria de Políticas para as Mulheres do RS em conceitos. Available at: <http://www.spm.rs.gov.br/>. Accessed on: 15th Feb. 2014. LIRA, Lilian Conceição da Silva Pessoa de. La violencia doméstica contra las mujeres: un desafío a la Filosofía y la Teología en Brasil. Artigo apresentado no 23º Congresso Mundial de Filosofia, em Atenas/Grécia, em agosto de 2013. LIRA, Lilian Conceição da Silva Pessoa de. Participação Política como Ação Diaconal: Prevenção e enfrentamento à violência doméstica contra mulheres e meninas. Artigo escrito para a Revista Tempo em Presença (no prelo). São Paulo: Koinonia, 2013.

LIRA, Lilian Conceição da Silva Pessoa de; SOARES, Ilcélia Alves; LISBOA, Ester Leite. Diaconia Social e Política da IEAB para a Prevenção e o Enfrentamento à Violência Doméstica contra as Mulheres. Brasília: Fonte Editorial, 2013. MARTINEZ, Raquel Carmen Riquelme. Violência contra as mulheres: conversando a gente se entende. São Paulo: Católicas pelo Direito de Decidir, 2002. MATERA, Frank. Ética do Novo Testamento: Os legados de Jesus e de Paulo. São Paulo: Paulus, 1999. 379 p. NOLAN, Albert. Jesus antes do Cristianismo. 7. ed. São Paulo: Paulus, 2010. 207p. (Libertação e teologia). ONU. No Dia Internacional da Mulher, ONU pede fim de todos os tipos de violência de gênero. Available at: <http://www. onu.org.br/no-dia-internacional-da-mulher-onu-pede-fim-de-todos-os-tipos-de-violencia-de-genero/>. Accessed on: 15th Feb. 2014. PEREIRA, Nancy Cardoso. As mulheres e a violência sexista. Revista Ribla. Petrópolis: Vozes, 2002. REIS, Tatiane Vidal. A ação pastoral no atendimento a mulheres em situação de violência doméstica. Trabalho de Conclusão de Curso de Integralização do Bacharelado em Teologia. Porto Alegre: ESTEF, 2013. SCOTT, Joan. Gênero: uma categoria útil de análise histórica. Revista Educação e Realidade, v. 20, n.2. jul. dez., 1995. SERVIÇO DE NOTÍCIAS DA IGREJA EPISCOPAL ANGLICANA DO BRASIL. Available at: <http://sn.ieab.org. br/2012/11/06/ieab-integra-o-comite-permanente-do-conselho-consultivo-anglicano/>. Accessed on: 15th Feb. 2014. Site da Organização das Nações Unidas. Available at: <http://www.onu.org.br/onu-no-brasil/opas-oms/>. Accessed on: 15th Feb. 2014. SOARES, Sebastião Armando Gameleira. Diaconia: Ênfase Bíblico Teológica. Série Reflexões. Caderno 2. Porto Alegre: Igreja Episcopal Anglicana do Brasil. Centro de Estudos Anglicanos, 2000 (?). Available at: <http://www.centroestudosanglicanos.com.br/partilha/caderno_2.pdf>. Accessed on: 15th Feb. 2014. SOTER (org.). Gênero e Teologia: Interpelações e perspectivas. São Paulo. Paulinas. 2003. SPM Política Nacional de Enfrentamento à Violência contra a Mulher. Available at: <http://spm.gov.br/publicacoes-teste/ publicacoes/2011/politica-nacional>. Accessed on: 15th Feb. 2014. SPM. Balanço Semestral do Ligue 180, de janeiro-junho 2012. Available at:<http://webcache.googleusercontent.com/ search?q=cache:http://www.sepm.gov.br/publicacoes-teste/publicacoes/2012/balanco-semestral-ligue-180-2012>. Accessed on: 15th Feb. 2014. SPM. Pacto Nacional pelo Enfrentamento à Violência contra a Mulher. Available at: <http://www.spm.gov.br/subsecretaria-de-enfrentamento-a-violencia-contra-as-mulheres/pacto/Pacto%20Nacional/view>. Accessed on: 15th Feb. 2014. SPM. Rede de Enfrentamento à Violência Contra as Mulheres. Available at: <http://www.spm.gov.br/publicacoes-teste/ publicacoes/2011/rede-de-enfrentamento>. Accessed on: 15th Feb. 2014. STEGEMANN, Ekkehard W.; STEGEMANN, Wolfgang. História social do protocristianismo: Os primórdios no judaísmo e as comunidades de Cristo no mundo mediterrâneo. São Paulo: Paulus; São Leopoldo: Sinodal, 2004. 596p. SWIDLER, Leonard. Ieshua: Jesus Histórico, Cristologia, Ecumenismo. São Paulo: Paulinas, 1993. 163p. THEISSEN e MERZ, Gerd e Annette. O Jesus histórico: um manual. São Paulo: Loyola, 2002. 651 p. WAISELFISZ, Julio Jacobo. Mapa da Violência 2012 – Atualização: Homicídios de Mulheres no Brasil. Rio de Janeiro: CEBELA e FLACSO Brasil, 2012, p.8. Available at: ˂http://mapadaviolencia.org.br/mapa2012_mulheres.php˃. Accessed on: 15th Feb. 2014 .

ANNEX I MARIA DA PENHA LAW â&#x20AC;&#x201C; LAW 11.34040 Creates mechanisms to restrain domestic and family violence against women, in compliance with paragraph 8 of article 226 of the Federal Constitution, the Convention on Elimination of All Forms of Discrimination against Women and the Inter-American Convention to Prevent, Punish and Eradicate Violence against Women; provides for the creation of the Courts of Domestic and Family violence against women; alters the Penal Procedure Code, the Penal Code and the Law of Penal Execution; and establishes other provisions. The PRESIDENT OF THE REPUBLIC I hereby make it known that the National Congress decrees and I sanction the following Law: TITLE I PRELIMINARY PROVISIONS Article 1. This Law creates mechanisms to restrain and prevent domestic and family violence against women, in compliance with paragraph 8 of article 226 of the Federal Constitution, the Convention on Elimination of All Forms of Discrimination against Women, the Inter-American Convention to Prevent, Punish and Eradicate Violence against Women and other international treaties ratified by the Federative Republic of Brazil; it provides for the creation of the Courts of Domestic and Family Violence against Women; and establishes measures for assistance and protection of women in a situation of domestic and family violence. Article 2. All women, regardless of class, race, ethnicity, sexual orientation, income, culture, educational level, age and religion, enjoy the basic rights inherent to the human person, and are ensured the opportunities and facilities to live without violence, preserve their physical and mental health and their moral, intellectual and social improvement. Article 3. Women are ensured the conditions for the effective exercise of the rights to life, security, health, food, education, culture, housing, access to justice, sport, leisure, work, citizenship, freedom, dignity, respect and family and community living. Paragraph 1. The public power shall develop policies aimed at guaranteeing the human rights of women in the scope of the domestic and family relations, with a view to protecting them against all forms of negligence, discrimination, exploitation, violence, cruelty and oppression. Paragraph 2. It is the responsibility of the family, society and the public power to create the necessary conditions for the effective exercise of the rights listed in the heading. Article 4. In the interpretation of this Law, its social purpose and, especially, the peculiar conditions of the woman in a situation of domestic and family violence shall be taken into account. BRAZIL. Law nÂş. 11.340, of 7th August 2006. Available at: :<http://www.planalto.gov.br/ccivil_03/_ato2004-2006/2006/lei/l11340.htm>. Accessed in: May 2013. 40

TITLE II DOMESTIC AND FAMILY VIOLENCE AGAINST WOMEN CHAPTER I GENERAL PROVISIONS Article 5. For the effect of this Law, domestic and family violence against women is defined as any action or omission based on gender that causes the woman’s death, injury, physical, sexual or psychological suffering and moral or patrimonial damage: I - in the scope of the domestic unit, understood as the permanent space shared by people, with or without family ties, including people sporadically aggregated; II - in the scope of the family, understood as the community formed by individuals that are or consider themselves related, joined by natural ties, by affinity or by express will; III - in any intimate relationship of affection, in which the aggressor lives or has lived with the abused woman, regardless of cohabitation. Sole paragraph. The personal relations listed in this article are independent of sexual orientation. Article 6. Domestic and family violence against women constitutes one of the forms of human rights violation. CHAPTER II FORMS OF DOMESTIC AND FAMILY VIOLENCE AGAINST WOMEN Article 7. The forms of domestic and family violence against women, are, among others: I - physical violence, understood as any behavior that offends the woman’s bodily integrity or health; II - psychological violence, understood as any behavior that causes emotional damage and reduction of self-esteem or that harms and disturbs full development or that aims at degrading or controlling the woman’s actions, behaviors, beliefs and decisions, by means of threat, embarrassment, humiliation, manipulation, isolation, constant surveillance, constant pursuit, insult, blackmail, ridiculing, exploitation and limitation of the right to come and go or any another means that causes damage to the woman’s psychological health and self-determination; III - sexual violence, understood as any behavior that forces the woman to witness, maintain or participate in unwanted sexual intercourse, by means of intimidation, threat, coercion or the use of force; that induces the woman to commercialize or to use, in any way, her sexuality, that prevents her from using any contraceptive method or that forces her to marriage, pregnancy, abortion or prostitution, by means of coercion, blackmail, bribe or manipulation; or that limits or annuls the exercise of her sexual and reproductive rights; IV – patrimonial violence, understood as any behavior that constitutes retention, subtraction, partial or total destruction of the woman’s objects, working instruments, personal documents, property, assets and economic rights or resources, including those intended to satisfy her needs; V - moral violence, understood as any behavior that constitutes slander, defamation or insult.

TITLE III ASSISTANCE TO THE WOMAN IN A SITUATION OF DOMESTIC AND FAMILY VIOLENCE CHAPTER I INTEGRATED PREVENTION MEASURES Article 8. The public policy aimed at restraining domestic and family violence against women will be implemented by means of an integrated set of actions by the Federal Union, the States, the Federal District and the Municipalities and non- government actions, according to the following guidelines: I - operational integration of the Judiciary Branch, the Prosecutor’s Office and the Public Defender with the areas of public security, social assistance, health, education, work and housing; II - promotion of studies and research, statistics and other relevant information, with a gender and race or ethnicity perspective, on the causes, consequences and frequency of domestic and family violence against women, for the systematization of data, to be unified nationally, and the regular evaluation of the results of the adopted measures; III - respect, in the social communication media, for the ethical and social values of the person and the family, avoiding stereotyped roles that legitimize or encourage domestic and family violence, in compliance with item III of article 1, item IV of article 3 and item IV of article 221 of the Federal Constitution; IV - implementation of specialized police assistance for women, in particular in the Police Offices for Assistance to Women; V - promotion and holding of educative campaigns to prevent domestic and family violence against women, directed to the school public and society in general, and dissemination of this Law and of the instruments of protection of women’s human rights; VI – establishment of accords, protocols, adjustments, terms or other instruments of promotion of partnership between government bodies or between them and non-government entities, with a view to the implementation of programs to eradicate domestic and family violence against women; VII - permanent training of the Civil and Military Police, Municipal Guard, Fire Brigade and of the professionals belonging to the agencies and areas listed in item I, on gender and race or ethnicity issues; VIII - promotion of educational programs that disseminate ethical values of unrestricted respect to the dignity of the human person with a gender and race or ethnicity perspective; IX - emphasis, in the school syllabus of all levels of education, on contents related to human rights, gender and race or ethnicity equity and the problem of domestic and family violence against women. CHAPTER II ASSISTANCE TO THE WOMAN IN A SITUATION OF DOMESTIC AND FAMILY VIOLENCE Article 9. Assistance to the woman in a situation of domestic and family violence will be provided in an integrated manner and in compliance with the principles and guidelines provided for in the Organic Law of Social Assistance, in the Unified Health System, the Unified Public Security System, among others protection norms and public policies, and on an emergency basis when necessary. Paragraph 1. The judge shall determine, for a defined period of time, the inclusion of the woman in a situation of domestic and family violence in the registry of assistance programs of the federal, state and municipal government. Paragraph 2. The judge shall ensure to the woman in a situation of domestic and family violence, to preserve her physical and psychological integrity: I - priority access to transfer, when the woman is a civil servant in the direct or indirect administration; II - maintenance of the working links, when it is necessary to remove her from her place of work, for up to six months. 68

Paragraph 3. The assistance to the woman in a situation of domestic and family violence will include access to benefits resulting from scientific and technological development, including emergency contraception services, prophylaxis of Sexually Transmitted Diseases (STDs) and of the Acquired Immune-Deficiency Syndrome (AIDS) and other necessary and appropriate medical procedures in the cases of sexual violence. CHAPTER III ASSISTANCE FROM THE POLICE AUTHORITIES Article 10. In case of imminent or actual domestic and family violence against women, the police authority that learns of the occurrence shall immediately adopt the appropriate legal measures. Sole paragraph. The provision in the heading of this article applies to failure to comply with urgent protective measure that has been determined. Article 11. In assisting the woman in a situation of domestic and family violence, the police authority shall, among others measures: I - guarantee police protection, when necessary, communicating the occurrence immediately to the Prosecutor’s Office and the Judiciary Branch; II - direct the victim to the hospital or health center and to the Legal Medical Institute; III - provide transport to the victim and her dependents to a shelter or safe place, in case of risk of life; IV – if necessary, to accompany the victim to assure removal of her belongings from the site of the occurrence or from the family home; V - inform the victim of the rights conferred to her in this Law and the available services. Article 12. In all cases of domestic and family violence against women, after registering the occurrence, the police authority shall immediately adopt the following procedures, without loss to those provided for under the Penal Procedure Code: I - hear the victim, register the police report and take the representation to term, if presented; II – collect all the evidence that can serve to clarify the fact and its circumstances; III - send, within 48 (forty-eight) hours, separate communication to the judge with the victim’s request, for the concession of urgent protective measures; IV - determine the victim’s examination of body of the offense and request other necessary expert examinations; V - hear the aggressor and the witnesses; VI – command the identification of the aggressor and the addition of the aggressor’s criminal record to the judicial proceedings, indicating the existence of arrest warrant or record of other police occurrences against him; VII - send, within the legal period of time, the judicial proceedings of the police inquiry to the judge and the Prosecutor’s Office. Paragraph 1. The victim’s request shall be taken to term by the police authority and shall contain: I - qualification of the victim and the aggressor; II - name and age of the dependents; III – brief description of the fact and the protective measures requested by the victim. Paragraph 2. The police authority shall attach to the document referred to in paragraph 1 the police report and copy of all the available documents of the victim. Paragraph 3. The medical findings or records provided by hospitals and health centers shall be accepted as evidence.

TITLE IV PROCEDURES CHAPTER I GENERAL PROVISIONS Article 13. The norms of the Codes of Penal Procedure and Civil Procedure and of specific legislation on children, adolescents and elderly people that are not in conflict with the provisions of this Law shall apply to the process, the judgment and the execution of the civil and criminal causes derived from the practice of domestic and family violence against women. Article 14. The Courts of Domestic and Family Violence against Women, Ordinary Justice bodies with civil and criminal competence, may be created by the Federal Union, in the Federal District and the Territories, and by the States, for the process, judgment and execution of causes derived from the practice of domestic and family violence against women. Sole paragraph. The procedural acts may be carried out at night, as provided for in the norms of judiciary organization. Article 15. By the victim’s choice, for the civil processes ruled by this Law, the following courts are competent: I – of her domicile or residence; II - of the place where the fact that generated the claim occurred; III - of the domicile of the aggressor. Article 16. In the public penal lawsuits conditional to the representation of the victim provided for in this Law, the renunciation of the representation shall only be admitted before the judge, in a hearing especially assigned for such purpose, before receiving the denunciation and after hearing the Prosecutor’s Office. Article 17. In the cases of domestic and family violence against women, it is forbidden to sentence payment of basic food basket or other pecuniary penalty, as well as substitution of sentence that implies in isolated payment of a fine. CHAPTER II URGENT PROTECTIVE MEASURES Section I General Provisions Article 18. Having received the communication with the victim’s request, the judge, within the period of 48 (forty-eight) hours, shall: I - know the communication and the request and decide upon the urgent protective measures; II - determine that the victim be directed to the judiciary assistance body, when appropriate; III - communicate to the Prosecutor’s Office so that it adopts the appropriate measures. Article 19. The urgent protective measures may be granted by the judge, upon request by the Prosecutor’s Office or by the victim. Paragraph 1. The urgent protective measures may be granted immediately, regardless of hearing with the parties and of manifestation of the Prosecutor’s Office, the latter being communicated as soon as possible. Paragraph 2. The urgent protective measures shall be applied isolated or cumulatively, and may be replaced any time by others of greater effectiveness, whenever the rights acknowledged in this Law are threatened or violated. Paragraph 3. The judge may, upon request by the Prosecutor’s Office or by the victim, grant new urgent protective measures or review those already granted, if deemed necessary for the protection of the victim, her family and her property, after hearing the Prosecutor’s Office.

Article 20. In any phase of the police inquiry or the criminal instruction, the preventive custody of the aggressor may be decreed by the judge, ex-officio, upon request by the Prosecutor’s Office or by means of representation of the police authority. Sole paragraph. The judge may revoke the preventive custody if, in the course of the process, he or she verifies lack of reason to maintain it, as well as decree it again, if reasons that justify it arise. Article 21. The victim shall be informed of the procedural acts related to the aggressor, especially those related to entry and exit from prison, without loss to the summon of the constituted lawyer or public defender. Sole paragraph. The victim may not deliver the summons or notification to the aggressor. Section II Urgent Protective Measures that compel the aggressor Article 22. Having established the practice of domestic and family violence against a woman, in the terms of this Law, the judge may immediately apply on the aggressor, together or separately, the following urgent protective measures, among others: I - suspension of ownership of weapon or restriction of weapon carrying license, with communication to the competent agency, in the terms of Law n. 10.826, of December 22, 2003; II - removal from the home, domicile or place of relationship with the victim; III – prohibit certain behaviors, among which: a) approaching the victim, members of her family and the witnesses, establishing a minimum distance between them and the aggressor; b) contact with the victim, members of her family and witnesses through any means of communication; c) going to certain places in order to preserve the physical and psychological integrity of the victim; IV - restriction or suspension of visits to dependent minors, after hearing the multidisciplinary assistance team or similar service; V – provision of provisional or temporary alimony Paragraph 1. The measures referred to in this article do not rule out the application of others provided for under the legislation in force, whenever the safety of the victim or circumstances require so, the measure having to be communicated to the Prosecutor’s Office Paragraph 2. In the event of application of item I, the aggressor being in the conditions mentioned in the heading and items of Article 6 of Law n. 10.826, of December 22, 2003, the judge shall communicate to the respective agency, corporation or institution the urgent protective measures granted and shall determine the restriction of the weapon-carrying license, the immediate superior of the aggressor being responsible for the fulfillment of the judicial order, otherwise incurring in the crimes of disobedience or prevarication, as the case may be. Paragraph 3. In order to guarantee the effectiveness of the urgent protective measures, the judge may request, at any time, the aid of the police force Paragraph 4. The provisions in the heading and in paragraphs 5 and 6 of Article 461 of Law in. 5.869, of January 11, 1973 (Code of Civil Procedure) apply to the hypotheses foreseen in this article. Section III Urgent Protecive Measures for the Victim Article 23. The judge may, when necessary, without loss to other measures: I – direct the victim and her dependents to an official or community program of protection or assistance;

II - determine the return of the victim and her dependents to the respective domicile, after removal of the aggressor; III - determine the removal of the victim from the home, without loss of rights related to property, custody of the children and alimony; IV - determine separation from bed and board. Article 24. For the patrimonial protection of the property of the conjugal society or of the private property of the woman, the judge may determine, through preliminary order, the following measures, among others: I - restitution of property unduly subtracted from the victim by the aggressor; II - temporary prohibition to enter acts and contracts of purchase, sale and rent of common property, except in case of express judicial authorization; III - suspension of power of attorney conferred by the victim to the aggressor; IV – provision of temporary bond, by means of judicial deposit, for material loss and damage resulting from the practice of domestic and family violence against the victim. Sole paragraph. The judge shall officiate to the competent notary’s office for the purposes foreseen in item II and III of this article. CHAPTER III ACTION OF THE PROSECUTOR’S OFFICE Article 25. The Prosecutor’s Office shall intervene, when not a party, in the civil and criminal causes resulting from domestic and family violence against women. Article 26. It shall belong to the Prosecutor’s Office, without loss of other attributions, in the cases of domestic and family violence against women, when necessary: I - to request police force and public services of health, education, social assistance and security, among others; II - to inspect the public and private establishments that provide assistance to women in a situation of domestic and family violence, and to adopt, immediately, the appropriate administrative or judicial measures with regard to any irregularities detected; III - to register in a registry the cases of domestic and family violence against women. CHAPTER IV LEGAL AID Article 27. In all procedural acts, civil and criminal, the woman in a situation of domestic and family violence shall be accompanied by a lawyer, except as provided for in Article 19 of this Law. Article 28. Every woman in a situation of domestic and family violence is assured access to the services of Public Defense or Free Legal Aid, in the terms of the law, at police and judicial headquarters, through specific and humanized assistance. TITLE V MULTIDISCIPLINARY ASSISTANCE TEAM Article 29. The Courts of Domestic and Family Violence against Women that are created may rely on a multidisciplinary assistance team made up of professionals specialized in the psychosocial, legal and health areas. Article 30. It belongs to the multidisciplinary assistance team, among other attributions reserved to it by the local legislation, to provide inputs in writing to the judge, the Prosecutor’s Office and the Public Defense, by means of expert 72

written opinions or verbally in hearing, and to develop guidance, forwarding, prevention activities and other measures directed to the victim, the aggressor and the family members, with special attention to the children and the adolescents. Article 31. When the complexity of the case requires more in-depth evaluation, the judge may determine the manifestation of a specialized professional, upon indication by the multidisciplinary assistance team. Article 32. The Judiciary Branch, in the elaboration of its budget proposal, may provide for resources for the creation and maintenance of the multidisciplinary assistance team, in the terms of the Law of Budgetary Guidelines. TÍTULO VI DISPOSIÇÕES TRANSITÓRIAS Article 33. While the Courts of Domestic and Family Violence against Women are not structured, the criminal courts shall accumulate the civil and criminal competences of knowing and judging the causes resulting from the practice of domestic and family violence against women, observing the provisions of Title IV of this Law, with inputs from the pertinent procedural legislation. Sole paragraph. The right of preference shall be guaranteed, in the criminal courts, for the process and judgment of the causes related in the heading. TITLE VI TRANSIENT PROVISIONS Article 34. The Courts of Domestic and Family Violence against Women may be instituted together with the establishment of the necessary curatorship and judiciary assistance service. Article 35. The Federal Union, the Federal District, the States and the Municipalities may create and promote, within the limits of their respective competences: I - centers of comprehensive and multidisciplinary assistance to women and their dependents in a situation of domestic and family violence; II - home-shelters for women and respective minor dependents in a situation of domestic and family violence; III - police offices, public defense offices, health services and medical-legal examination centers specialized in assistance to women in a situation of domestic and family violence; IV - programs and campaigns to fight domestic and family violence; V - education and rehabilitation centers for the aggressors. Article 36. The Federal Union, the States, the Federal District and the Municipalities shall promote the adaptation of their agencies and programs to the guidelines and principles of this Law. Article 37. The defense of the trans-individual interests and rights foreseen in this Law may be exercised, concurrently, by the Prosecutor’s Office and by association active in the area, regularly constituted for at least one year, in the terms of the civil legislation. Sole paragraph. The requirement of pre-constitution may be waived by the judge if it is found that there is no other entity with appropriate representation to file the collective demand. Article 38. The statistics on domestic and family violence against women shall be included in the databases of the official agencies of the Justice and Security System in order to provide inputs to the national system of data and information on women. Sole paragraph. The Public Security Secretariats of the States and the Federal District may send their criminal information to the database of the Ministry of Justice. 73

Article 39. The Federal Union, the States, the Federal District and the Municipalities, within the limits of their competences and in the terms of their respective laws of budgetary guidelines, may establish specific budgetary allocations, in each fiscal year, for the implementation of the measures established in this Law. Article 40. The obligations provided for in this Law do not exclude others derived from the principles adopted by it. Article 41. Law n. 9.099, of September 26, 1995, does not apply to crimes practiced with domestic and family violence against women, regardless of the penalty provided. Article 42. Article 313 of Decree n. 3.689, of October 3, 1941 (Code of Penal Procedure), enters into force with the addition of the following item IV: Article 313..................................................…….... IV – if the crime involves domestic and family violence against women, in the terms of the specific law, to guarantee the execution of the urgent protective measures” (New Language). Article 43. Line f of item II of Article 61 of Decree n. 2.848, of December 7, 1940 (Criminal Code), enters into force with the following language: “Article 61....................................................………. II -..............................................................……........ f) with abuse of authority or taking advantage of domestic relations, cohabitation or hospitality, or with violence against the woman in the form of the specific law; …………………………….………” (New Language). Article 44. Article 129 of Decree n. 2.848, of December 7, 1940 (Criminal Code), enters into force with the following alterations: “ Article 129................................................................ Paragraph 9. If the injury is practiced against ascendant, descendant, sibling, spouse or partner, or someone with whom the agent has or had a relationship, or if the agent has taken advantage of domestic relations, cohabitation or hospitality: Sentence - detention, 3 (three) months to 3 (three) years. ................................................................................... Paragraph 11. In the event of paragraph 9 of this article, the sentence shall be increased by one third if the crime is committed against a person with special needs.” (New Language) Article 45. Article 152 of Law n. 7.210, of July 11, 1984 (Law of Penal Execution), enters into force with the following language: “Article 152..................................................................... Sole paragraph. In the cases of domestic violence against women, the judge may determine the obligatory attendance of the aggressor in recovery and re-education programs.” (New Language) Article 46. This Law shall enter into force 45 (forty-five five) days after its publication. Brasilia, August 7, 2006; 185th day of the Independence and 118th day of the Republic. LUIZ INÁCIO LULA DA SILVA Dilma Rousseff This text does not replace the D.O.U.(Federal Document) of 8.8.2006.

ANNEX II DIVORCE AS AN INSTRUMENT OF GENDER-RELATED VIOLENCE IN THE PALESTINIAN WORLD Generally, with Jesus, the forbidding of adultery, just as of homicide, is radical, as can be verified in Matthew 5.22, 28. The Gospel of Mark does not speak of homicide, it is presupposed that Jesus, in Mark, does not accept the practice of homicide, as he is radical in the commandment of loving our neighbour.41 With regard to Jesus radical attitude against divorce and remarriage, Mark 10.2-12 says that, while questioned by the Pharisees about whether it would be legal or permitted to renounce their wives, Jesus counter-argues: “What did Moses say you should do?” And they replied that Moses (the Law) had consented that they could write a letter of divorce and renounce their wives Jesus does not try to deny or annul what is written (Dt 24.1-4), but he takes another passage of the Law, specifically in Genesis 1.27 and 2.24. His argument is based on an opposition42 between passages of the Law. This kind of confrontation between two acceptable laws is called antimony. Jesus’ foundation for being against divorce is based on the creation. It is not by chance that he emphasizes God’s action in the union of the couple. For this reason, Jesus responds that this commandment about divorce was prescribed because of the hardness of hearts adding that a man should leave his father and mother and should go and live with a woman, and that they will be one. “Therefore what God unites, may no man separate”. And if, for some reason, the man or the woman gets divorced and marries again, he/she commits adultery.43 One could argue that divorce was not only an initiative of men in the ancient world.44 However this is not does not apply to divorce as it is understood in the Jewish Culture in the time of Jesus, nor to the text of Dt 24.1-4. The text that served as a basis for the argument of the Pharisees is androcentric (the macho-male is the central element). The idea of a woman initiating a process of divorce was not permitted in the Jewish context. This occurred among Greeks, Romans and Egyptians, but not in the context of Judaism. Nevertheless it is true that, in some Jewish-Helenistic communities, the letter of divorce could be presented by women, and it is also true that, when a man asks for a divorce, the only social-historical character that serves extremely damaging consequences is the woman.45 All this could be quite plausible if another argument wasn’t subjacent to the radicalization of Jesus against divorce: the mistreatment of women. They were worth no more than objects of procreation. They had no right to the inheritance of their husbands. They could be submitted to all kinds of violence when they received a letter of divorce. Divorced women could no longer carry kind of activity any that was not related to begging and prostitution. Apparently Jesus knew what was behind the interpellation of the Pharisees. To give someone a letter of divorce, no matter how justifiable or legal it may be, would be merciless. So, it can be seen that the main point in Jesus’ argument is not the discussion of divorce itself, but of the motive of the divorce and its consequences for others. Jesus was more concerned with the fact that the man had the liberty and permission to plunder (steal) a woman’s honour. The relation of divorce and adultery was a dramatic resource that Jesus used to call attention to the vulnerability of women. One can imagine that, for him, what is at stake is women’s dignity (honour).46 THEISSEN, Gerd; MERZ, Annette. O Jesus histórico: um manual. São Paulo: Loyola, 2002. p. 388. THEISSEN; MERZ, 2002, p. 385; BARBAGLIO, Giuseppe. Jesus, Hebreu da Galileia: Pesquisa histórica. São Paulo: Paulinas, 2011. p. 461-465. 43 THEISSEN; MERZ, 2002, p. 389, 401; MATERA, Frank. Ética do Novo Testamento: Os legados de Jesus e de Paulo. São Paulo: Paulus, 1999. p. 40-41. 44 BARBAGLIO, 2011, p. 461-462. 45 CROSSAN, John Dominic. O Jesus histórico: a vida e de um camponês judeu do mediterrâneo. Rio de Janeiro: Imago Editora Ltda, 1994. p. 337-339. 46 STEGEMANN, Ekkehard W.; STEGEMANN, Wolfgang. História social do protocristianismo: Os primórdios no judaísmo e as comunidades de Cristo no mundo mediterrâneo. São Paulo: Paulus; São Leopoldo: Sinodal, 2004. p. 401-453; BARBAGLIO, 2011, p. 461-465; SWIDLER, Leonard. Ieshua: Jesus Histórico, Cristologia, Ecumenismo. São Paulo: Paulinas, 1993. p. 100-104; CROSSAN, 1994, p. 337-339. 41 42