Chapter 12: Male Inferiority and Gender-Based Violence

Episode Transcript

Speaker 1 (00:00):
Chapter twelve. Male inferiority and gender based violence. Gender based
violence GBV continues to be a deeply entrenched issue globally,
manifesting in various forms domestic abuse, sexual assault, female genital mutilation,
and honour killings, among others. While much attention has been

(00:21):
placed on addressing the systemic inequalities that perpetuate such violence,
the psychological roots of GBV have often been overlooked. To
truly understand the underlying causes of gender based violence, we
must examine the emotional insecurities that fuel these behaviors. At
the heart of this issue lies male inferiority, a complex

(00:43):
psychological state wherein men, driven by feelings of inadequacy, seek
to assert dominance and control over women. Male inferiority is
not just a byproduct of patriarchal systems, it is the
very force that sustains these systems. Men who are conditioned
from an early age to believe that their value lies
in their ability to control others, particularly women, often respond

(01:08):
to feelings of powerlessness or vulnerability by resorting to violence,
whether in the form of domestic abuse, rape, or murder.
Gender based violence is frequently a reflection of the fear
and insecurity that many men feel when their dominance is threatened.
Patriarchal societies reinforce these harmful notions by teaching men that

(01:29):
their worth is tied to their ability to assert dominance,
while any display of vulnerability or emotion is a sign
of weakness. In cultures where this belief system is deeply ingrained,
gender based violence becomes normalized, seen not as a violation
of human rights, but as an acceptable means for men
to reassert control. To effectively address GBV, we must therefore

(01:53):
confront the psychological roots of male dominance, particularly the ways
in which male inferiority manifests as aggression and violence. This
chapter will explore the intricate relationship between male inferiority and
gender based violence, examining how feelings of inadequacy among men
lead to toxic behaviors that perpetuate violence. From the rampant

(02:15):
domestic violence in countries like Papua New Guinea where cultural
practices reinforce male dominance, to the practice of honour killings
in regions like South Asia and the Middle East, we
will investigate how gender based violence is deeply connected to
male efforts to maintain control and reclaim power in situations
where they feel threatened. Through this exploration, it becomes clear

(02:38):
that addressing male inferiority is not just crucial for gender equality,
but for the eradication of violence against women globally. The
psychological roots of male inferiority and violence. At the core
of male inferiority is the notion that men must continuously
assert their dominance to maintain their social standing and nation

(03:00):
prove their worth. In many cultures, masculinity is constructed around
ideas of strength, control, and invulnerability, qualities that are often
upheld through aggression and violence. Men are taught that expressing
emotions like fear, sadness, or insecurity is not only undesirable,
but fundamentally incompatible with the image of a real man.

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This social conditioning places men in a psychological bind. They
are expected to be stoic and powerful, yet their internal
sense of inadequacy constantly threatens to undermine this image. When
men perceive their dominance to be at risk, whether in
the context of a romantic relationship, family dynamics, or workplace interactions,

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they may resort to aggression as a means of reasserting
their control. This behavior is driven not by inherent cruelty,
or a natural propensity for violence, but by the fear
of losing power. The more men feel disempowered or emasculated,
the more likely they are to react violently in order
to restore their sense of control. This phenomenon can be

(04:07):
observed in various forms of gender based violence, particularly in
cases of domestic violence, where men who feel their authority
is being questioned or undermined by their partner often respond
with physical abuse. Research has shown that men who experience
feelings of failure, whether in terms of financial instability, loss
of employment, or social isolation, are more likely to engage

(04:30):
in violent behavior toward their partners. The violence serves as
a way to reclaim the power and authority they feel
they have lost in other areas of their life. In
many patriarchal societies, this dynamic is further reinforced by cultural
norms that position men as the head of the household
and women as subordinates. Men are socialized to believe that

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their role as the protector and provider is intrinsic to
their identity, and any threat to this role is met
with hostility. For example, in communities where women begin to
challenge traditional gender roles by seeking education, employment, or financial independence,
men may react violently as a way to reassert their
dominance and authority. This cycle of male inferiority and gender

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based violence is not limited to domestic settings. It is
pervasive in workplaces, public spaces, and social interactions, where men
who feel their status is being challenged often resort to
forms of sexual harassment, intimidation, or violence to regain control.
In each case, the root cause of the violence is

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the same. Men driven by feelings of insecurity or inferiority
use violence as a way to assert dominance and prove
their worth. The pervasive nature of toxic masculinity ensures that
these patterns of violence are passed down from generation to generation.
Boys who grow up in environments where male dominance is

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celebrated and violence is not normalized often adopt these behaviors themselves.
They learn that being a man means being in control,
and that violence is an acceptable means of maintaining that control.
This creates a cycle of violence that perpetuates the harmful
dynamics of male inferiority, ensuring that each new generation of

(06:18):
men is conditioned to uphold the same toxic standards of masculinity.
Breaking this cycle requires a radical shift in the way
we understand masculinity and power. It requires challenging the notion
that men's worth is tied to their ability to control others,
and replacing this with a healthier, more empathetic understanding of manhood,

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one that allows for the expression of vulnerability, emotional complexity,
and cooperation. Only by addressing the psychological roots of male
inferiority can we begin to dismantle the systems of violence
that it perpetuates. Papua New Guinea a case of extreme
domestic violence in Papua New Guinea PNG, The intersection of

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cultural practices, patriarchal beliefs, and male inferiority has created one
of the highest rates of domestic violence in the world.
According to studies, approximately two thirds of women in PNG
have experienced physical or sexual violence at the hands of
their intimate partners, and many of these acts of violence
are rooted in cultural beliefs about male ownership of women.

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The situation in PNG offers a stark example of how
male inferiority, when combined with cultural traditions that emphasize male dominance,
can lead to some of the most extreme forms of
gender based violence. At the heart of domestic violence in
PNG is the tradition of bride price, a cultural practice
in which a man's family pays a sum of money

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or goods to the woman's family in exchange for her
hand in marriage. This transaction often leads men to believe
that they have purchased ownership of their wives, viewing them
as property rather than as equal partners. When women do
not conform to the expectations set by their husbands, whether
by challenging their authority, refusing sexual advances, or failing to

(08:10):
perform domestic duties, men often resort to violence as a
way to reassert control. For many men in PNG, violence
becomes a tool of dominance, a way to compensate for
feelings of powerlessness or inadequacy. Men who feel disrespected or
emasculated by their wives often turn to physical violence as

(08:31):
a way to reassert their authority and reinforce the gender hierarchy.
This dynamic is further exacerbated by the social stigma surrounding
domestic violence in PNG, where women who report abuse are
often ostracized by their communities or blamed for provoking their
husband's aggression. Even though the Family Protection Act was passed

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in PNG in twenty thirteen, which criminalized domestic violence and
sought to provide legal recourse for victims. Enforcement of this
law remains weak. Many police officers and legal authorities are
unwilling to intervene in what is still widely considered a
private matter between husband and wife. This culture of impunity

(09:12):
allows the cycle of violence to continue, and men, emboldened
by the lack of accountability, feel justified in using physical
aggression to maintain their dominance. The case of Popua, New
Guinea illustrates how cultural practices like bride price, when coupled
with the male inferiority complex, create an environment where gender

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based violence is not only tolerated, but often expected. Men
who feel their masculinity is threatened or who believe their
wives are stepping out of line, view violence as an
acceptable response, justified by both cultural tradition and the psychological
need to reassert their control. In such a setting, male
inferiority fuels the perpetuation of gender based violence, making it

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incredibly difficult to break the cycle without address using both
the cultural roots and the emotional insecurities at play. The
solution to this deeply entrenched issue in PNG and in
similar cultural contexts requires more than just legal reform. While
laws are important, they are not enough to dismantle the
psychological and cultural structures that uphold male dominance. What is

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needed is a cultural shift that challenges the traditional notions
of ownership and control in relationships, combined with efforts to
redefine masculinity in ways that allow men to express vulnerability
without resorting to violence. Only by addressing the root causes
of male inferiority can we begin to reduce the rates
of gender based violence in PNG and beyond. Honor killings

(10:47):
a religious and cultural perspective. While domestic violence in places
like Papua New Guinea often stems from cultural practices that
reinforce male ownership of women, in other parts of the world,
the issue of honor killings represents another tragic and violent
expression of male inferiority. Honor killings are a form of

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gender based violence where women are murdered by their male relatives, fathers, brothers,
or husbands because they are perceived to have brought shame
or dishonour to the family. This perceived dishonour often revolves
around issues of sexual autonomy, such as a woman choosing
her own romantic partner, engaging in primarital sex, or defying

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her family's wishes in marriage arrangements. Honor killings occur most
frequently in societies with strong patriarchal traditions that place a
high value on female chastity and obedience. These societies often
uphold the belief that a woman's behavior reflects on the
honour of her male relatives, and any perceived deviation from

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accepted norms of femininity is seen as an affront to
male authority. This link between female behaviour and male honour
creates a culture where men feel obligated to control the
women in their lives, and when they perceive that control
to be slipping, they resort to extreme violence to restore it.
At the heart of honor killings is the same psychological

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driver that fuels other forms of gender based violence, male inferiority.
Men who feel that their status or reputation has been
diminished by a woman's behavior, whether real or imagined, often
react violently in order to reclaim their authority. This violence
is a response to the fear and insecurity that men

(12:30):
experience when they feel their control is slipping. In patriarchal
cultures where men's worth is tied to their ability to
regulate the behavior of women. Any perceived loss of control
is experienced as a threat to their masculinity. This threat
triggers feelings of inadequacy, which are then projected outward in
the form of violence. The practice of honor killings is

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especially troubling because it is often justified through a misinterpretation
of religious beliefs. In many many cases, perpetrators of honour
killings cite religious or cultural values as justification for their actions,
even though no major religion explicitly condone such violence. Instead,
these killings are the result of patriarchal customs that have

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co opted religious traditions to enforce male control over women.
In this context, the murder of women becomes a means
of reasserting male dominance cloaked in the language of honour
and virtue. For instance, in parts of the Middle East,
North Africa, and South Asia, honor killings continue to be practiced,

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even though they are widely condemned by human rights organizations
and in many cases are illegal. The legal systems in
these regions often offer leniency to the perpetrators of honour killings,
framing them as crimes of passion or cultural practices that
are difficult to legislate against. This legal complicity allows the
practice to persist, with thousands of women being murdered each

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in the name of family honour. Honour killings serve as
a particularly stark reminder of how male inferiority manifests itself
in different cultural contexts. In societies where men's control over
women is seen as a marker of status and reputation,
any challenge to that control is met with violent retribution.

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Men who feel that they have lost honour because of
a woman's actions often see murder as the only way
to regain their standing within the community. This is a
clear example of how insecurity and inferiority drive extreme violence,
and how cultural norms can exacerbate these psychological dynamics. To
effectively combat honour killings, it is not enough to simply

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legislate against them. While legal reforms are important, they must
be accompanied by efforts to change the underlying cultural beliefs
that tie male honour to the control of women. This
means challenging the idea that women's behaviour is a reflection
of male status and promoting a more equitable view of
gender relations where men do not feel the need to

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assert dominance through violence. By addressing the psychological roots of
male inferiority, societies can begin to dismantle the cultural systems
that allow honour killings to continue confronting male inferiority to
end gender based violence. At the heart of gender based
violence lies a psychological force that has driven much of

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human history's oppression and aggression male inferiority. As we've explored
in the cases of Popua New Guinea and honour killings,
the pervasive issue of gender based violence stems from men's
deep seated feelings of inadequacy and the societal pressure to
assert dominance in response to perceived loss of control. These
violent behaviours, often viewed through the lens of culture, religion,

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or patriarchal systems, are ultimately manifestations of insecurity, where men
feel compelled to use aggression to reinforce their status and authority.
The problem of male inferiority is not simply an individual issue.
It is embedded in the social and cultural structures that
uphold patriarchy, from the traditions of bride price in Papua

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New Guinea, which reinforces the idea that men own women,
to the misguided notions of honor in South Asia and
the Middle East, which justify the murder of women in
the name of family reputation. These practices are all underpinned
by the belief that men must control women to maintain
their value. When men feel their dominance is threatened, whether

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in personal relationships or within the broader social order, they
often resort to violence as a means of reasserting power.
For feminist movements to succeed in truly addressing gender based violence,
they must recognize that this violence is not simply the
product of patriarchal systems, but is fueled by a psychological
dynamic rooted in male inferiority. While it is essential to

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fight for legal reforms, social equality, and economic empowerment for women,
these efforts must be paired with a deeper exploration of
the emotional drivers that lead men to commit violent acts.
Without addressing the insecurities that lie at the core of
male dominance, efforts to end gender based violence will remain incomplete,

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treating only the symptoms of the problem without tackling the
root cause. This means that addressing male inferiority should be
a central focus of future efforts to combat gender based violence.
Programs aimed at preventing domestic violence, for example, must go
beyond simply punishing the perpetrators or providing support for victims.

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These programs should also work to challenge toxic notions of masculinity,
providing men with the tools to express their vulnerability and
manage their emotions without resorting to violence. This could involve
creating spaces for emotional education where men are encouraged to
explore their feelings of inadequacy and understand that violence is

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not a solution to their problems. Furthermore, cultural change is
crucial to ending practices like honour killings. This will require
a reframing of traditional gender roles, particularly in communities where
men's control over women is seen as central to their
identity and honour. By promoting an alternative vision of masculinity,

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one that values empathy, equality, and emotional intelligence, societies can
begin to dismantle the cultural systems that perpetuate male dominance.
While these changes may seem difficult, they are not impossible.
In many communities, activists and reformers are already working to
challenge harmful cultural norms and promote gender equality. In Papua

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New Guinea, for example, there are efforts under way to
address the cultural roots of domestic violence by working with
local leaders and communities to redefine masculinity and promote non
violent conflict resolution. Similarly, in con entries where honour killings
are prevalent, there are growing movements that seek to challenge
the idea that women's behavior should dictate men's status. These

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movements are critical to dismantling the patriarchal structures that reinforce
male inferiority and gender based violence. Ultimately, to end gender
based violence, we must confront the emotional and psychological foundations
of patriarchy. Male inferiority is a driving force behind the
toxic behaviors that lead to violence, and without addressing this dynamic,

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efforts to achieve gender equality will remain incomplete. The solution
lies not only in changing laws and policies, but in
fostering a cultural and emotional transformation, one where men no
longer feel the need to assert dominance to prove their worth,
and where women are free from the fear of violence
and oppression. The fifth wave of feminism, as we've discussed

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in previous chapters, is crucial to this transformation. It must
incorporate to focus on the psychological healing of men, as
well as the empowerment of women, to create a world
where gender based violence is no longer a fact of life.
By challenging male inferiority and promoting a more emotionally healthy
version of masculinity, we can begin to dismantle the cycles

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of violence that have persisted for centuries. Only by addressing
both the internal emotional dynamics and the external structures of
patriarchy can we hope to create a more just, equitable,
and peaceful world.