Behaviors commonly associated with rape culture include victim blaming, slut shaming, sexual objectification, trivializing rape, denial of widespread rape, refusing to acknowledge the harm caused by some forms of sexual violence, or some combination of these. The notion of rape culture has been used to describe and explain behavior within social groups, including prison rape, and in conflict areas where war rape is used as psychological warfare. Entire societies have been alleged to be rape cultures.
Women have historically been considered second-class citizens who were not thought to deserve the same rights as their male counterparts.:16–17 Rape laws existed to protect virginal daughters from rape, often through their fathers. In these cases, a rape done to a woman was seen as an attack on the estate of her father because she was his property and a woman's virginity being taken before marriage lessened her value; if the woman was married, the rape was an attack on the husband because it violated his property.:16–17 The rapist was either subject to payment (see wreath money) or severe punishment. The father could rape or keep the rapist's wife or make the rapist marry his daughter. A man could not be charged with raping his wife since she was his property. Author Winnie Tomm stated, "By contrast, rape of a single woman without strong ties to a father or husband caused no great concern."
In the United States, before and during the American Civil War when chattel slavery was widespread, the law focused primarily on rape as it pertained to black men raping white women. The penalty for such a crime in many jurisdictions was death or castration. The rape of a black woman, by any man, was considered legal. As early as the 19th century, American women were criticized if they "stray[ed] out of a [dependent] position...fought off [an] attacker...[or] behaved in too self reliant a manner..." in which case "the term rape no longer applied...". Similar to rape myths and double standards applied to women today, description of rape in the 1800s depicted women who needed to behave or else face the inevitable consequences.
In the United States, prior to the 1930s rape was considered a sex crime that was always committed by men and always done to women. From 1935–1965, a shift from labeling rapists as criminals to believing them to be mentally ill "sexual psychopaths" began making its way into popular opinion. Men caught for committing rape were no longer sentenced to prison but admitted to mental health hospitals where they would be given medication for their illness. Because only "insane" men were the ones committing acts of rape, no one considered the everyday person to be capable of such violence.
Transitions in women's roles in society were also shifting, causing alarm and blame towards rape victims. Because women were becoming more involved in the public (i.e. searching for jobs rather than being a housewife) many people believed that these women were "loose" and looking for trouble. Giving up the gender roles of mother and wife was seen as defiant against traditional values while immersing themselves within society created the excuse that women would "not [be] entitled to protection under the traditional guidelines for male-female relationships".
As rape was more commonly studied, research in different fields hypothesized why rape was such a common phenomenon. According to Susan Brownmiller, evolutionary biologists claimed that this was how men had evolved over time which perpetuated the stereotype and excuse "men will be men". From a biological desire, neo-Darwinists theorized rape was used as a mechanism to spread genes quickly and efficiently. By having multiple partners in a short amount of time, the desire for sex was engulfed by the need to strategically reproduce but with little to no risk of parental involvement.
Origins and usageEdit
The term "rape culture" was first coined in the 1970s in the United States by second-wave feminists, and was applied to contemporary American culture as a whole. During the 1970s, second-wave feminists had begun to engage in consciousness-raising efforts designed to educate the public about the prevalence of rape. Previously, according to Canadian psychology professor Alexandra Rutherford, most Americans assumed that rape, incest, and wife-beating rarely happened. The concept of rape culture posited that rape was common and normal in American culture, and that it was one extreme manifestation of pervasive societal misogyny and sexism. Rape was defined as a crime of violence rather than a crime of sex as it had been before and the focus of rape shifted from desire for sexual pleasure to one of male domination, intimidation and a sense of control over gender norms. Rape also started to be reexamined through the eyes of the victims rather than the perpetrators.
The first published use of the term appears to have been in 1974 in Rape: The First Sourcebook for Women, edited by Noreen Connell and Cassandra Wilson for the New York Radical Feminists. In the book, the group stated that "our ultimate goal is to eliminate rape and that goal cannot be achieved without a revolutionary transformation of our society." This book, along with Susan Brownmiller's 1975 Against Our Will: Men, Women and Rape, was among the earliest to include first-person accounts of rape. Their authors intended to demonstrate that rape was a much more common crime than previously believed. In the book, Brownmiller comments upon the idea that women never spoke about rape because women would never want to be open about a "crime against their physical integrity" which explained the general public's ignorance over how often rape was occurring and to whom. Brownmiller, a member of the New York Radical Feminists, argued that both academia and the general public ignored the incidents of rape. She helped spark psychologists to begin observing and studying what sparked this "rape supportive culture." Her book, Against Our Will, is considered a landmark work on feminism and sexual violence, and it is one of the pillars of modern rape studies.
Sociology professor Joyce E. Williams traces the origin and first usage of the term "rape culture" to the 1975 documentary film Rape Culture, produced and directed by Margaret Lazarus and Renner Wunderlich for Cambridge Documentary Films. She said that the film "takes credit for first defining the concept." The film discussed rape of both men and women in the context of a larger cultural normalization of rape. The film featured the work of the DC Rape Crisis Center in co-operation with Prisoners Against Rape, Inc. It included interviews with rapists and victims, as well as with prominent anti-rape activists such as feminist philosopher and theologian Mary Daly and author and artist Emily Culpepper. The film explored how mass media and popular culture have perpetuated attitudes towards rape.
In a 1992 Journal of Social Issues paper entitled "A Feminist Redefinition of Rape and Sexual Assault: Historical Foundations and Change," Patricia Donat and John D'Emilio suggested that the term originated as "rape-supportive culture" in Brownmiller's Against Our Will. By the mid-1970s, the phrase began to be used more widely in multiple forms of media.
Michael Parenti believes that rape culture manifests through the acceptance of rapes as an everyday occurrence, and even a male prerogative. It can be exacerbated by police apathy in handling rape cases, as well as victim blaming, reluctance by authorities to go against patriarchial cultural norms, as well as fears of stigmatization suffered by rape victims and their families. Other sociologists posit that rape culture links non-consensual sex to the cultural fabric of a society, where patriarchial worldviews, laced with misogyny and gender inequality, are passed from generation to generation, leading to widespread social and institutional acceptance of rape.
Rape culture perpetuates particular rape myths that are codified into law. Feminists and gender activists conceptualize rape cultures that encourage gender violence, as well as perpetuate "rape myths", ranging from treating rape as merely "rough sex", to blaming the victim for inviting rape. Such "rape myths" are social messages that command women to assume predefined gender roles concerning sexual behavior. A 2015 meta-analysis found that overall men perceived rape victims more negatively than women did and this sex difference was moderated by the acceptance of rape myths.
One explanation for the commonality of these myths is that only certain "bad" or "misbehaved" women are raped. This creates a category of women separated from the general population which encourages an "otherness" and reduces the idea that anyone is vulnerable to being raped. Another reason for the acceptance of rape culture is the "just-world" hypothesis which claims that what happens to an individual in life is inherently tied to his or her actions and thus seen as justly deserved. People who believe in this theory would also be more likely to believe women who are raped deserved it in some way. Finally, rape can be attributed to ways women were treated historically, as a factor used to oppress and create control over women.
Brownmiller, in Against Our Will, discusses three important ideas that helped bring awareness and attention to some clearly defined rape myths of the early to mid 20th century. First, any woman can be a rape victim regardless of age, size, shape, ethnicity, or status. Second, any man can be a rapist, not just "evil" or "mentally ill" men as thought in previous decades. Finally is that rape can occur in many different forms besides the classic case of a violent, forceful rape done by a stranger.
The idea any women could be raped was a new proposition that called attention to the notion of victim blaming. Now that rape could affect anyone, there would not be a proper way for men and women to avoid it. Some rape myths that were widely accepted on the basis of what kind of women would be raped were ideas that the victim was always "young, careless [and] beautiful" or they are "loose" women who "invite rape" by provoking men." Although Brownmiller's idea about victim blaming was supposed to expose rape myths thus eradicating victim-blaming, blaming the victim in rape circumstances is still a common practice.
Rape culture can manifest when third parties separate the sexual violence of select individuals and cast them off as deviant perverts rather than acknowledging that anyone can be capable of rape. As believed in the 1960's and still sometimes today, rapists were seen as mentally ill or deviants in society. Highly influential scholars and feminists, such as J. Ann Tickner, have stressed the importance of understanding that because individuals are a part of broader society, they cannot be explained apart from society. By focusing only on deviant individuals who commit sexual violence, researchers and observers can overlook or forget that society influences and reinforces the mindset of such individuals.
As related to Brownmiller's final point about different forms of rape, a common non-believed "rape myth" was the idea of spousal rape or partner rape. Rape myths had suppressed the incidence of such events now known as "intimate partner rape" or "marital rape"; at one time, the view was that women could never claim to be raped by a spouse. Rape cases in which both parties previously knew one another has been coined "acquaintance rape", a term first coined by Robin Warshaw in 1988, and subsequently used by prominent academics such as Mary P. Koss.
Chris O'Sullivan teaches that acts of sexism are commonly employed to validate and rationalize normative misogynistic practices. For instance, sexist jokes may be told to foster disrespect for women and an accompanying disregard for their well-being, or a rape victim might be blamed for being raped because of how she dressed or acted. O'Sullivan examines rape culture and fraternities, identifying the socialization and social roles that contribute to sexual aggression, and looks at "frat life" and brotherhood ideals of competition and camaraderie. In these groups, sex is viewed by young men as a tool of gaining acceptance and bonding with fellow "brothers", as they engage in contests over sex with women. In O'Sullivan's article, sexualized violence towards women is regarded as part of a continuum in a society that regards women's bodies as sexually available by default.
To some, the root cause of rape culture is the "domination and objectification of women". However, academic theory holds that rape culture does not necessarily have a single cause, and causes may be localized based on other social aspects of culture. Rape culture is a fluid and always-changing entity that is socially produced and socially legitimated, so throughout time and place its definitions will change. Reasoning about rape and rape culture is also influenced by gender and heterosexuality norms, and therefore is also changing through time and place. For example, in South Africa the overriding "war culture", which emphasized masculinity and violence, led to a culture in which rape was normalized. A University of California Davis public document alleged that major causes of rape were the enforcement of women having to follow social rules and the conditioning of gender roles. Others say in a rape culture women are conditioned to assume responsibility for male sexuality, and gender roles are socially constructed and enforced on women through fear.
Since the late 20th century, researchers and activists have repeatedly returned to the issue of rape culture on university campuses, especially in the United States, Canada, and the U.K. Rape culture is easier to pinpoint and identify on campuses, as opposed to studying general society, because they are public institutions where many young people live, work, and study. In a study of date rape, gender-based miscommunications were held to be a major factor supporting a campus rape culture. The general unwillingness of police and district attorneys to prosecute rapes when force was not involved, or when the victim had some sort of relationship with the aggressor, is also cited as encouraging date rape and campus rape. Often, victims are dissuaded from reporting sexual assaults because of university and college ambivalent reactions to rape reports and desire to suppress bad news. Victims may not want to risk stigmatization and scrutiny in their lives, especially in campus society. Victim-hood is a social creation, and is associated with stigma. Definitions of what counts as "rape" and who is treated as a "genuine victim" are constructed in discourse and practices that reflect the social, political, and cultural conditions of society. For instance, rape victims may not be considered as such if it appears they did not struggle or put up a fight. Their emotional responses are observed and reported during investigations to aid in deciding if the victim is lying or not. In addition, college administration officials have sometimes questioned accounts of victims, further complicating documentation and policing of student assaults, despite such preventive legislation as the Clery Act, which requires colleges to report on crimes.
Rape culture is closely related to slut-shaming and victim blaming, in which rape victims are considered at fault for being raped. Scholars argue that this connection is made due to a culture that shames all female sexuality that is not for the purpose of reproduction in a hetero-normative married household. That some victims do not report rapes to the police due to fear of not being believed is often cited as a symptom of a rape culture. 6% of women who did not report rape said it was because of fear of not being believed by police.
Victim blaming is part of a phenomenon known as 'Rape Myth Acceptance,' a term coined by researcher Martha Burt in the 1980s. It is defined as prejudicial, stereotyped or false beliefs about rape, rape victims, and rapists which can range from trivializing rape, denial of widespread rape, labeling an accuser as a liar, stating that most rape accusations are false, refusing to acknowledge the harm caused by some forms of sexual violence, or accepting that the victim "deserved it" because she was defined as a slut. Another cause of victim blaming has been the vague understanding of what constitutes as rape in the scenario of a victim wanting to have sex with the perpetrator. If a victim wants to have sex but refuses to consent to sex and the perpetrator continues, the situation would be considered rape; however, it becomes easier for others to blame the victim for the situation because he or she did "want to have sex".
Pornography has been commonly targeted as a contributor to rape culture because of adding to larger patterns of oppression. Feminists frequently link rape culture to the widespread distribution of pornography, which is seen as an expression of a culture that objectifies women, reducing the female body to a commodity. Accounts of rapists often feature fusion of several pornographic motifs.
Rape culture can be perpetuated via language used in everyday conversations, as well as through overt violence. The frequency of rape jokes on the internet has been cited as an example of the belittling of rape that characterizes rape culture. Prison rape is a topic about which jokes are abundant. Linda McFarlane, director of Just Detention International, states "Humor is part of the cultural attitude that (prison) is the one place where rape is okay."
Countries that have been described as having "rape cultures" include, but are not limited to, Australia Canada, Pakistan, South Africa, the United Kingdom, and the United States.
In a September 2015 survey conducted by the American Association of Universities, which included responses from 80,000 self-selected students, 26 percent of women reported forced sexual contact on college campuses while 7 percent reported full penetrative rape. 7 percent of men reported forced sexual contact on college campuses while 2 percent reported full penetrative rape.
A study found that 9% and 15% of 483 women asked at a single university reported experiencing either attempted or completed forcible or incapacitated rape, respectively, during their first year of college. During their lifetimes, 22% and 26% had experienced either attempted or completed forcible or incapacitated rape, respectively.[where?]
According to the US Bureau of Justice Statistics, it is believed that only 15.8 to 35% of all rapes are ever reported to the police in the United States. Of these, 60-80% are acquaintance or date rapes, meaning the victim either knew their attacker or was the victim of the use of a date rape drug.
Rape culture has been described as detrimental to both women and men. Some writers and speakers, such as Jackson Katz, Michael Kimmel, and Don McPherson, have said that it is intrinsically linked to gender roles that limit male self-expression and cause psychological harm to men.
According to political scientist Iris Marion Young, victims in rape cultures live in fear of random acts of oppressive sexual violence that are intended to damage or humiliate the victim. Others link rape culture to modernisation and industrialisation, arguing that pre-industrial societies tend to be "rape free" cultures, since the lower status of women in these societies give them some immunity from sexual violence. In industrial rape cultures, women emerge from their homebound roles and become visible in the workplace and other areas traditionally dominated by men, increasing male insecurities that result in their using rape to suppress women. Others also link rape culture to environmental insecurities, where men objectify women as part of their struggle to control their immediate environment. It is also linked to gender segregation, and the belief that rape proves masculinity. Other manifestations of rape culture include denial of widespread rape, institutional apathy toward the problem of rape, minimization of rape cases by government officials, and excusing rapists as social anomalies.
One concern is that the rape culture in the United States can influence juror decision-making in sexual assault trials. The result is that men who have committed sexual assault crimes may receive little to no punishment, which serves to strengthen the rape culture in the American judicial system and American society as a whole.
Effects on womenEdit
According to Ann Burnett, the concept of rape culture explains how society perceives and behaves towards rape victims and rape perpetrators. For example, a number of rape myths that are held are "no means yes", women can resist rape if they really wanted to, women who are raped are promiscuous therefore "asking to be raped" and many women falsely report rape to protect their own reputations or because they are angry at the "perpetrator" and want to create a type of backlash. A theory for why rape myths are so common in society is because they are perpetuated by norms already present in society. Researchers claim that communication and language is created by the dominant patriarchy. In positions of power, men control how women are portrayed in the media, women's censorship of body and voice, etc. which forces women to submit to the gender stereotypes formed by the dominant culture. The dominance of the male language in society creates the concept of a "slutty woman" and forces women to begin to monitor their behavior in fear of how they will be perceived within the rape culture.
One effect rape culture has on women is their lack of understanding or a feeling of ambiguity surrounding the idea of consent and rape. Burnett's study followed college women's experiences of rape revealing that many students could not define what the term rape really meant, did not believe consent had to be verbal and felt sexual consent was always vague and hard to pinpoint. Along with this was people viewing women who had "allegedly been raped" were "asking for it" because of how they were dressed or their flirtatious behavior. Women in the study also assumed that men expected sex in exchange for drinks or dinner bought earlier for the woman. Because of their lack of awareness of what rape was and because of how they were acting/what they were wearing, women believed they had in some way provoked the rape to happen. Some women also did not report the rape if it did not fit the stereotypical version of rape, physically injury and force committed by a stranger. When raped by someone the individual knew, women felt less inclined to label the assault as rape. They could not, therefore, report the incident or rape because they were either confused about what had happened or believed it to be their own fault.
After a rape has already occurred or after the victim acknowledged that she has been raped, women still did not report the incident because they felt it would ultimately hurt or punish them. Some reasons that women did not report their rape is because they did not want to bring attention to themselves, psychologically, they did not want to have to remember what had happened to them, and they did not want people to find out and gain a negative reputation. Because of the existing rape myths mentioned above, women knew that reporting rape could potentially make them out to be a "slut" or "easy" and garnish a reputation that would affect how others perceived them. Many women noted that they felt that they could not even admit the rape to friends and family they trusted most because they were so afraid of the repercussions. Women felt that they would not be supported, would have their validity questioned or be blamed for the incidents that happened. As a result, rape can lessen women's trust in others make them feel isolated.
Another effect rape culture has on young women is a victim's self-reflection. After a rape, women reported feeling dirty, thought of themselves as slutty, and believed that they had "used or damaged goods." Women felt ashamed of themselves for what had happened and felt that they no longer fit the ideal "pure and virginal" stereotype that men want. Women's belief that they were somehow rotten and their feelings that no one would want to be with them after the rape created feelings of depression and anxiety amongst victims.
If women do choose to share their rape with others, many still remain under scrutiny unless it is proven that they are telling the truth. Men belonging to the college study reported that they felt the rape was validated if the woman had taken the accusation to court and then won. Only then was the rape taken seriously by men. Men were also more likely to victim blame than women for the rape, especially if the case was not reported. Women who chose not to tell or chose to tell only people who were close to her were often deemed liars or exaggerators when others found out about the rape. Because no legal action was attempted, onlookers often believed that the rape was "not a big deal" or "must not have happened." Without some kind of validation from a person in authority, rape, according to college students in the study, was believed to not be as prominent or affect as many women as was the reality.
Effects on menEdit
The term used to define what men undergo in a rape culture is "toxic masculinity". This is a gender stereotype burdening the men in society, depicting men as sexually driven, violent beings.
A consequence of toxic masculinity is that most male rape victims would not come forward to the police or in a survey, out of feelings of shame. The male gender stereotype suggests that men should be tough enough to avoid rape, if raped by a man, or sexually driven enough to enjoy it, if raped by a woman. Men were less likely to report rape because they felt reporting it would undermine their masculinity. This was related to characteristics of submissiveness and weakness attributed to rape victims, opposite of gender stereotypes pertaining to men which focus on dominance and aggressiveness. Like female victims, male victims also fear the stigmatization associated with rape. When they do report, they are often met with disbelief, dismissiveness or blame from police and other services. In response to this, men are less likely than women to reveal the nature of the assault having been sexual or fail to mention any genital contact. They are also more likely to deny and hide how the attack affected them emotionally. Male rape victims, in proportion to female victims, are more likely to be blamed for the incident because they are thought to be more capable of fighting back or getting away from their attacker. Victims are also more likely to blame themselves for these same reasons.
A study done by Michelle Davies and Samantha McCartney discusses why men are often blamed or stigmatized for their rape. They found that heterosexual men were more likely to blame the victim, show less empathy for the victim, deny or diminish the seriousness of the attack, and were more likely to believe rape myths than heterosexual women and homosexual men. One reason for this is the societal pressure placed on men to be strong, tough, and assertive rather than passive, gentle and "feminine" as mentioned earlier. Another cause for negative reaction toward male rape victims is linked to homophobia. Davies and McCartney and previous research has found a correlation between male victim blame and homophobia, since male rape involving a male rapist is (nonconsensual) sex between two men. The study also revealed that heterosexual men were more likely to be against the victim if the victim was perceived to be homosexual rather than heterosexual. Homosexual men, similar to heterosexual women, were made to feel like they had "asked for it" based on their behavior.
Men are more likely to believe myths about rape, dismiss the situation, or become assailants themselves because of the emphasis of what it means to be masculine in society. Dianne Herman found that date rape was most likely to occur when a man had requested or initiated the date, the man paid for the date, the man drove, when drinking took place and when the couple found themselves alone. Because of the effort put into the date, men often felt entitled to some payment in the form of sexual gratification. When this did not happen, men felt it was more acceptable to rape. Herman claims that the American dating system emphasizes men as possessors of females, who can be seen as sexual objects ready to be "paid for."
To dismantle rape culture would require the undoing of more than just the normalization and tolerance of sexual assault and rape. It would require addressing gender stereotypes in a patriarchal (male-dominated) society and relieving both genders from their pressures. In a patriarchal society, men are expected to be dominant: strong, violent, sexual, and controlling. Women are expected to be submissive: weak, passive, decorative, and controllable. Men are socialized to believe they need to prove their masculinity by taking this control and dominating women. This is not only enforced by expectations of men to be dominant but also society's discouragement of men showing any emotions, vulnerability, or sensitivity. Emma Watson, the UN Goodwill Ambassador for Women, said at the launch of HeForShe that enabling women to take control and be strong will allow men to relieve themselves of that responsibility, imposed on them by the toxic masculinity in a rape culture.
This expectation is often traced back to cultural values of masculinity. In the United States, for example, traditional concepts of masculinity are valued in men, considered to be based in the western frontier culture, as in America's ideal cowboy who uses violence and a tough persona to achieve respect. Jason Katz explores this concept in the widely acclaimed documentary "Tough Guise 2." It analyzes the factors contributing to and the effects of gender violence. Part of American culture teaches boys that in order to be men, they must conform to this "box of masculinity," which perpetuates mantras such as: be tough, don't be emotional, don't be disrespected, be sexually aggressive, or take a hit. If a boy steps out of this box, especially in the tender years of puberty, he is shamed by peers as soft or weak, which teaches him that being feminine is wrong.
Filmmaker Thomas Keith explained his thoughts on this with the his film The Bro Code: How Contemporary Culture Creates Sexist Men. Keith focuses on the sexual objectification of women that has occurred in America for decades. He states the American male culture teaches boys and men to dehumanize and disrespect women. Keith addresses several different forms of contemporary media, mainly focusing on movies and music videos that show womanizing as positive and acceptable behavior, pornography that glamorizes the brutalization of women, comedians who make jokes about rape and other forms of sexual assault, and a plethora of men's magazines, books, TV shows that portray their own archaic view of American masculinity and manhood. Keith posits that men's level of violence towards women has reached epidemic levels, and the media coverage and advertising suggest that it is not only normal, but it's cool, for boys and men to control and humiliate women.
Victim blaming and slut shamingEdit
Victim blaming is the phenomenon in which a victim of a crime is partially or entirely attributed as responsible for the transgressions committed against them. For instance, a victim of a crime (in this case rape or sexual assault), is asked questions by the police, in an emergency room, or in a court room, that suggest that the victim was doing something, acting a certain way, or wearing clothes that may have provoked the perpetrator, therefore making the transgressions against the victim her or his own fault.
Victim blaming may also occur among a victim's peers, and college students have reported being ostracized if they report a rape against them, particularly if the alleged perpetrator is a popular figure or noted athlete. Also, while there is generally not much general discussion of rape facilitated in the home, schools, or government agencies, such conversations may perpetuate rape culture by focusing on techniques of "how not to be raped" (as if it were provoked), vs "how not to rape." This is problematic due to the stigma created and transgressed against the already victimized individuals rather than stigmatizing the aggressive actions of rape and the rapists. It is also commonly viewed that prisoners in prison deserve to be raped and is a reasonable form of punishment for the crimes they committed. Another factor of victim blaming involves racism and racial stereotypes.
Slut shaming is a variant on victim blaming, to do with the shaming of sexual behaviour. It describes the way people are made to feel guilty or inferior for certain sexual behaviors or desires that deviate from traditional or orthodox gender expectations. A study of college women from sociologists at the University of Michigan and the University of California found that slut-shaming had more to do with a woman's social class than it did with their activity. The SlutWalk movement aims to challenge victim blaming, slut shaming and rape culture.
SlutWalk is a feminist organization that formed in response to a public statement made by Toronto police officer Michael Sanguinetti on 24 January 2011. While addressing the issue of campus rape at a York University safety forum, Sanguinetti said that "women should avoid dressing like sluts in order not to be victimized".
The SlutWalk movement are credited with popularizing the term via mass media reports about the protesters in the English-speaking Western media. The rallies aim to raise awareness of rape culture—which they define as a culture in which "sexual violence is both made to be invisible and inevitable"—and to end slut-shaming and victim blaming. One primary goal of this organization is to deconstruct the stigma that often comes with being a victim of rape or sexual-assault. Ringrose and Renold said that "the stigma relates to the way women dress and behave, but in fact male sexual aggression is the problem". A SlutWalk that took place in London promoted several different kinds of attire including lingerie, nipple, tassels, and T-shirts with slogans to demonstrate what women wear is not a form of consent for sex. The SlutWalk of Philadelphia was rebranded as The March to End Rape Culture. The idea behind the name change is so the walk can be more inclusive and promotes more diversity in its participants, volunteers, and sponsors. The original SlutWalk took place in the city of Toronto, Ontario.
SlutWalks have taken place in some conservative Catholic countries such as Costa Rica, Nicaragua and Guatemala. According to "Sex and the Barrio" writers Edgerton and Sotirova, SlutWalk protests began in South America taking on the name "Marcha de las Putas". They are protesting the idea that women dressed in revealing clothing are asking to get raped. They held the walk in the South American capitol of Buenos Aires on 28 September 1990, a day that was named the Day for the Decriminalization of Abortion in Latin America. Due to the overwhelming Catholic influence, some SlutWalks have taken on an anti-Catholic tone in response to sermons, such as the one in Costa Rica, where a leading clergyman preached that "Women should dress modestly to avoid being 'objectified'", adding that the purpose of sex is "fertilization". The march even reached the Cathedral of San Jose just as mass was concluding.
Around the worldEdit
While research about rape culture has been mostly conducted in Westernized countries, particularly the United States, there are a number of other countries that are considered to be, by the rest of the world, "rape supportive" societies. These places have similarities to Western countries in terms of beliefs and gender stereotyping, but there are some significant differences that explain the high rate of rape and sexual assault in these less developed parts of the world.
Pakistan is another underdeveloped country in which rape is prominent throughout the country. Violence against women is typical and the norm, especially marital abuse, as it is seen as a private matter not believed to be "appropriate for intervention or policy changes". Due to cultural beliefs, spousal abuse and especially rape is rarely considered a crime. This is due to Pakistan's patriarchal society and gender roles that expect men to be violent and dominant and women to be fragile and weak. Religious norms familiar to Pakistan also embrace violence and discrimination toward women, emphasizing that women would not be able to live without men. Normalization of violence and rape against women continues to be reflected in high rates of rape in Pakistan.
Two main types of rape that are prevalent are political rapes and honor (izzat) rapes. Beyond the typical type of assault for dominance and control, comes rape with the intention of revenge. Because women are not seen as individuals but rather as objects or possessions, rape is sometimes a political move to seek revenge against an enemy. Fights and feuds are settled by raping the rival's mother, wife, daughter or sister. Honor rapes are used as a tactic to take away sometime of value belonging to the woman. Because women are seen as objects for men to possess, taking away her honor through rape diminishes her worth.
Rape is rarely reported in Pakistan due to the inequality between the two genders. Women do not speak out about rape because they want to uphold their family's honor. Similar to the honor rapes where value is taken from someone's wife, rapes can dishonor entire families. Women whose rapes are found out fear being ostracized or abandoned and disowned by their families. Victims of rape that are discovered might lose their families, their husbands and their homes. They think of themselves as bayghairate, a person without honor or someone who has lost self-respect, because of what has happened and do not want to be stigmatized or humiliated by their society. Women are highly discouraged from talking or reporting about their rape because of these reasons.
One ambiguity that perpetuates the negative stereotype and reaction toward women rape victims is the blurred understanding between rape and adultery. When a married woman is raped by another man, if she reports it, the women herself has the high possibility of being charged with the crime of adultery and sent to jail. Because women are thought to be submissive and obedient to their husbands, the Pakistani culture emphasizes the need and expectation for a wife to be faithful to her husband in all circumstances. Fear of being charged and punished for their own rape makes women keep quiet about their assaults. Women who do decide to report also face the possibility that they were raped by a government official or other law enforcement officer, thus diminishing the chance of the punishment for the perpetrator and increasing the chance of punishment for the victim.
In South AfricaEdit
In a study conducted by Rachel Jewkes, Yandina Sikweyiya, Robert Morrell and Kristin Dunkle, men from the three districts in the Eastern Cape and KwaZulu-Natal provinces of South Africa were surveyed about rape. The prevalence among the men was high; about 1 in 4 men had raped another person, mostly young women.
Men said they had committed rape for a number of different reasons. Many raped women and young girls for "fun" or out of boredom. Gang rapes were also quite common amongst the men, about 1 in 5 men had participated in one, which reflected the society's belief that it was common and "what boys do". Drinking and peer pressure were also common reasons for raping. A majority claimed they had raped because they were punishing the women, either acquaintances or girlfriends, for having made them angry. Sub-areas and communities saw rape as a legitimate punishment for women and reasonable under certain circumstances. Some men also had sex with very young women or virgins in order to "cleanse themselves of diseases". Young women were often targeted because they were virgins and because the men believed they were easy to overpower and would not report it. Men were not afraid of repercussions.
Researchers have attempted to explain the high rate of rape in South Africa and have connected it to the traditional and cultural norms embedded within the society. Certain norms like the belief of rape myths, the inequality between men and women, and the need to express their dominance made the rape appear justified to the assailants. Many began raping when they were young teenagers for entertainment, reflecting the notion that rape is a pastime for young men and boys.
Rape and sexual violence are also prevalent in South Africa because of confusion about what is to be regarded as rape. Certain acts of sexual coercion may not be legally distinguishable. While the criminal offense of rape is condemned by the society, many rapes or sexual assaults might not be recognized as such and thus are not thought to be unacceptable behavior.
Activist Pumla Dineo Gqola says that events like the rape trial of then Vice President and now President of South Africa, Jacob Zuma are not surprising and are a reflection of ideas of masculinity and femininity in contemporary South Africa. The high rate of rape in South Africa, combined with the inability of the criminal justice system and the healthcare system to contain the crisis, have been compared to a 'gender civil war'.[by whom?] The majority of women in South Africa are raped by people they know. It is argued[by whom?] that rape in democratic South Africa has become socially acceptable and maintains patriarchal order.
Corrective rape is a hate crime committed for the purpose of converting a gay person to heterosexuality. The term was first used in the early 2000s when an influx of these attacks were noted by charity workers in South Africa.  This homophobic phenomenon and other ignorances perpetuate rape culture and put lesbian women at greater risk of rape. Intersectionality as a tool of analysis identifies that black lesbians face homophobia, sexism, racism & classism 
On 17 April 2016, a list of the names of 11 men and titled 'Reference List' was posted anonymously on Facebook. The post gave no descriptions or made any allegations. However, within a matter of time students, were able to connect what these students had in common which were rape allegations. The students demanded a suspension and investigation of the individuals on the list. The police were called to intervene in order to neutralize the protests at Rhodes University. This put rape in universities in the spotlight.
On 6 August 2016, four women staged a silent protest at the IEC results announcement ceremony. The protesters said that they could not be silent given the rape and gender-based violence in South Africa. Even though President Jacob Zuma was acquitted of the charges, the young protesters says that an acquittal does not mean the president is innocent due to the failure of the legal system.
Cultural values stemming from traditional practices still influence South African rape culture. Ukuthwala, also known as "wife abduction", is a traditional marriage practice in which a man kidnaps a young woman with the intent of convincing the girl and her family to agree to the marriage. Another belief, kusasa fumbi or sexual cleansing, is the idea that having sex cleans the body, specifically from illnesses. A more specific type cleaning would be virgin cleansing, which is the belief that having sex with a virgin will eliminate deadly diseases such HIV/AIDS. Kusasa fumbi is a reflection of the indigenous medical views of the country.
In South AmericaEdit
In places like South America where there is still a predominately Catholic force in both religion and politics, it is taboo to discuss things such as sexuality, sexual education and contraception. Sex education is limited to children or teens attending private non-religious schools; things like maternal death, teen pregnancies, and sexual violence are prevalent and continue to affect the region. Places such as Nicaragua with a population of 5.6 million, where individuals are at an income of barely $1,200 a year, few children attend private schools. In 2002, sexual education was a guaranteed right by a law that was placed when the National Program of Sexual Health and Procreation was created In Argentina. Similarly in 2006, the city of Buenos Aires passed a municipal law that gives the right of sexual education for all students, although it is yet to be implemented universally.
In many parts of South America, abortion is illegal, and the mother's health is secondary to the health of the unborn child. Some countries, including Nicaragua, Chile, Honduras, and El Salvador have this law in place. In Nicaragua, the law prohibits all abortions, even in extreme cases where the mother's life is endangered by the pregnancy due to a rape. This law was passed in 2006, and both mothers and physicians suspected of inducing or performing abortions are at risk of imprisonment. According to Cecilia Espinoza of IPAS, "there is no division between religion-party-state-family in Nicaragua."
Societies without a rape cultureEdit
There are societies in which rape is not culturally acceptable, in which there is no rape culture and in which rape is almost non-existent, such as the Minangkabau of Indonesia. According to anthropologist Peggy Sanday, rape is less likely to occur within cultures that are peaceful (have low rates of interpersonal violence), promote mutual respect between the sexes, and lack an ideology of male toughness (machismo).
The Rape, Abuse & Incest National Network (RAINN), one of North America's leading anti-sexual violence organizations, in a report detailing recommendations to the White House on combating rape on college campuses, identifies problems with an overemphasis on the concept of rape culture as a means of preventing rape and as a cause for rape, saying, "In the last few years, there has been an unfortunate trend towards blaming 'rape culture' for the extensive problem of sexual violence on campuses. While it is helpful to point out the systemic barriers to addressing the problem, it is important to not lose sight of a simple fact: Rape is caused not by cultural factors but by the conscious decisions, of a small percentage of the community, to commit a violent crime." It is estimated that in college, 90% of rapes are committed by 3–7% of the male population[dubious ], though it is stipulated that RAINN does not have reliable numbers for female perpetrators. RAINN argues that rape is the product of individuals who have decided to disregard the overwhelming cultural message that rape is wrong.[dubious ] The report argues that the trend towards focusing on cultural factors that supposedly condone rape "has the paradoxical effect of making it harder to stop sexual violence, since it removes the focus from the individual at fault, and seemingly mitigates personal responsibility for his or her own actions".
In a 2013 interview, professor Camille Paglia described concerns about rape culture as "ridiculous" and "neurotic", an artifact of bourgeois liberal ideologies that people are essentially good and that all social problems can be remedied with education. This rape culture concept is much to the detriment of young college-educated women, Paglia argues, because they are ill-prepared to anticipate or cope with the small minority of deeply evil people in the world who simply don't care about following laws or obeying social convention. Moreover, Paglia says, feminist proponents of rape culture tend to completely ignore male victims of sexual assault.
Caroline Kitchens, in a 2014 article in Time Magazine titled "It's Time to End 'Rape Culture' Hysteria" suggested that "Though rape is certainly a serious problem, there's no evidence that it's considered a cultural norm. ...On college campuses, obsession with eliminating 'rape culture' has led to censorship and hysteria." Heather MacDonald suggested that "In a delicious historical irony, the baby boomers who dismantled the university's intellectual architecture in favor of unbridled sex and protest have now bureaucratized both." According to Joyce E. Williams, "the major criticism of rape culture and the feminist theory from which it emanates is the monolithic implication that ultimately all women are victimized by all men."
Christina Hoff Sommers has disputed the existence of rape culture, arguing that the common "one in four women will be raped in her lifetime" claim is based on a flawed study, but frequently cited because it leads to campus anti-rape groups receiving public funding. Sommers has also examined and criticized many other rape studies for their methodology, and states, "There are many researchers who study rape victimization, but their relatively low figures generate no headlines."
Sommers and others have specifically questioned Mary Koss's oft-cited 1984 study that claimed 1 in 4 college women have been victims of rape, charging it overstated rape of women and downplayed the incidence of men being the victims of unwanted sex. According to Sommers, as many as 73% of the subjects of Koss's study disagreed with her characterization that they had been raped, while others have pointed out that Koss's study focused on the victimization of women, downplaying the significance of sexual victimization of men, even though its own data indicated one in seven college men had been victims of unwanted sex. Sommers points out that Koss had deliberately narrowed the definition of unwanted sexual encounters for men to instances where men were penetrated.
Other writers, such as bell hooks, have criticized the rape culture paradigm on the grounds that it is too narrowly focused; in 1984, she wrote that it ignores rape's place in an overarching "culture of violence". In 1993 she contributed a chapter to a book on rape culture, focusing on rape culture in the context of patriarchy in black culture.
Barbara Kay, a Canadian journalist, has been critical of feminist Mary Koss's discussion of rape culture, describing the notion that "rape represents an extreme behavior but one that is on a continuum with normal male behavior within the culture" as "remarkably misandric".
Jadaliyya, an academic initiative by the Arab Studies Institute, published another critique of the concept of rape culture, stating that orientalists had appropriated the term to promote racist stereotypes of Arab and Muslim men, as well as stereotypes of South Asians in western media and academia. The critique draws connections between media reports demonizing Middle Eastern and South Asian men as "racially prone to rape" and similar tactics employed by the British as part of a racist Indophobic propaganda campaign during the 1857 rebellion casting resistance fighters as rapists.
The UN conducted its 'Multi-country Study on Men and Violence in Asia and the Pacific' in 2008 in six countries across Asia. Its conclusions, published in 2013, seemed to indicate a substantial number of men in Asian countries admit to committing some form of rape. The study's general conclusion about high levels of rape have been recognized as reliable; however, questions about its accuracy perpetuate the debate about how societies perceive rape and social norms. A closer look at the study's methodology reveals questions about cultural definitions of rape, the study's sample size, survey design, and linguistic accuracy, all of which highlights ongoing challenges in trying to quantify the prevalence of rape.
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