SEDIBENG.- Gender-Based Violence and Femicide (GBV-F) refers to violence directed at individuals based on their gender, with femicide specifically denoting the killing of women because they are women. It encompasses physical, sexual, psychological and economic harm, often rooted in patriarchal structures and unequal power relations.

GBV-F is not only a crime but a profound social injustice that destabilizes communities and perpetuates cycles of trauma. It erodes trust, fractures families and undermines the very foundations of democracy by normalizing inequality and silencing the voices of those most affected.

Androcide, on the other hand, refers to the targeted killing of men, often in contexts of war, ethnic cleansing or systemic persecution. The term was coined to mirror “femicide,” highlighting that gendered violence can affect all genders, though historically femicide has been more prevalent in domestic and intimate partner contexts.

Both concepts emerged in feminist and sociological discourse in the late 20th century to name and confront forms of violence that had long been normalized or ignored. By naming these realities, scholars and activists sought to challenge societies to recognize that violence rooted in gender is not incidental but systemic, requiring deliberate political and cultural transformation.

Violence does not only claim lives, it also leaves survivors with lasting disabilities. GBV is therefore a direct cause of disability, compounding marginalization and exclusion.

A young girl subjected to sexual violence may contract infections or suffer spinal injuries, leaving her with permanent physical impairments that alter the course of her life. A woman attacked by her partner with acid may lose her eyesight, becoming disabled and facing compounded stigma in a society that already marginalizes women.

A man beaten during a homophobic hate crime may sustain traumatic brain injury, resulting in cognitive and mobility challenges that limit his opportunities and isolate him further. These cases illustrate how GBV-F intersects with disability, creating layers of vulnerability that demand urgent policy and social response. Survivors are not only victims of violence but are often forced into a second struggle: navigating a world that excludes and stigmatizes disability.

Too often, GBV is politicized, used as a rhetorical weapon rather than addressed as a systemic weakness. Politicians invoke it in speeches, yet fail to implement meaningful reforms. At its core, GBV reflects a lack of conflict management and emotional intelligence in families and communities. Violence becomes the default response where empathy, dialogue and respect should prevail.

This failure of emotional intelligence is not a private matter alone, it is a civic crisis that undermines the social fabric and perpetuates cycles of harm across generations.

Conflict management must therefore be inculcated from a young age. Schools, families and communities should teach children how to resolve disputes peacefully, how to express emotions constructively and how to respect differences. Emotional intelligence, defined as self-awareness, empathy, and regulation should be seen as a civic virtue, as essential to democracy as voting or free speech.

A society that values emotional intelligence equips its citizens not only to avoid violence but to build relationships grounded in dignity and mutual respect. This is the foundation of a democratic culture that does not merely legislate against violence but actively cultivates peace.

South Africa has endured many struggles, from apartheid to inequality, but it has also shown resilience and the capacity for transformation.

To confront GBV-F and its disabling consequences, South Africans must commit to becoming a nation known for high emotional intelligence, a society where conflict is resolved through dialogue, where empathy guides relationships and where violence is never tolerated as an answer.

This vision requires deliberate investment in education, community programmes and policy frameworks that prioritize emotional intelligence as a national value. It is not enough to criminalize violence, we must cultivate the skills and virtues that prevent it.

Such a vision is not utopian, it is practical and necessary. A South Africa that values emotional intelligence will not only reduce GBV but also foster inclusion, dignity and justice for all, especially those with disabilities born of violence. By embedding emotional intelligence into the nation’s civic identity, South Africa can transform cycles of trauma into pathways of healing, ensuring that the struggle against violence becomes a struggle for justice, equality and human flourishing.

Lucky Tumahole – Disability Advocate and Political Writer