Holy Misogyny and The Maintenance of Rape Culture in The Bahamas 

Colonialism is the domination of a group by a foreign entity that exploits its economic and political power. Colonialism began in the 1500’s during the transatlantic slave trade and drastically impacted the beliefs and practices of those exploited. In the Caribbean, people of African descent were enslaved and exploited for their labor while facing economic and psychological oppression, often maintained through physical violence and extreme acts of cruelty meant to instill fear and encourage compliance. In The Bahamas, the effects of colonial power dynamics were maintained through religious and political infrastructure.  

Much like other systems of oppression, colonialism affects groups of people differently. Race, for example, has been a primary determinant of social status and economic viability since the inception of colonialism. Black people, who were formerly enslaved in The Bahamas, struggled to gain economic advantage and were marginalized long after the end of the transatlantic slave trade ended in 1833. However, within this system of racial oppression, women experienced sexual violence and exploitation at alarming rates and had to navigate misogyny in addition to racism. Because the Bahamas is a predominantly black nation, racial hierarchies aren’t as prevalent. Instead, the nation is divided by class and gender. Poor black women and girls are at the bottom of the social hierarchy and are disproportionately affected by physical and sexual violence. This socially sanctioned violence against women and girls, informs how they are treated. Often, this means that girls are socialized into a culture that polices their sexuality, predisposes them to violence and fails to create policy changes to correct this phenomenon.  

Bahamian culture relies on Western Christianity to inform femininity; this is codified by female submission and a policing of sexual purity – girls often face increased scrutiny in their developmental years. The socialization of women and girls includes compliance to societal norms meant to protect them from harm. These norms include dressing modestly, prioritizing domesticity and piety. Unfortunately, Christian heteronormative dynamics are deeply engrained in Bahamian culture and often overlook the safety and wellbeing of women and girls in favor of upholding cultural norms and patriarchal principles. By this metric, a good woman is one who is silent, subservient and chaste. Women are taught that by adhering to Christian values, they will be rewarded with safety and social acceptance. Perkins states “The Church is known for [effectively] using guilt and shame to discourage sinfulness [especially sexual sinfulness]” (p. 98) and asserts that the female body is perceived as a threat to men’s morality. Under patriarchal systems, women are taught to feel shame about their bodies and to view their desire for sexual pleasure as deviance. It creates a juxtaposition that women are created primarily for the sexual pleasure of men, while denying them the right to freely express or desire sexual pleasure for themselves. This “holy misogyny” as coined by Perkins, describes the discrimination black women face because of their race and gender in Western Christianity. The Bahamas’ adaptation of purity culture reinforces the perception of the female body as innately sexual, thus invalidating claims of violation by asserting femininity as the justification for sexual violence against women.   

Additionally, another dominant social implication of heightened violence against women, is the looming fear of sexual assault and intimate partner violence and the awareness that they are likely to be blamed. While The Bahamas has the highest rate of per capita in the region, women are often met with skepticism when they report instances of rape and sexual assault. Perkins states, “Victims of sexual abuse, both inside and outside of the Church, are blamed for their own violation: What did she say? What did she wear?”. Women and girls who are privy to this dismissal of their suffering, may often internalize the belief that they are to blame for their own victimization.  

Could you imagine what it must feel like to have to endure such a violation and live in a society where gender-based violence has not yet been able to galvanise us toward its complete eradication? Such sluggishness can only be indicative of the cultural acceptance of gender-based violence. And as a result, rape continues to be part of the broader prevailing culture that permeates our country (Strachan, 2020). 

This statement by Michael Strachan of The Tribune, boldly encapsulates the reality of Bahamian womanhood. Conversely, the same article highlights how Bahamian leaders, in this instance, current Prime Minister, Philip Brave Davis is complicit in reinforcing rape culture.  Davis suggests rape whistles as a solution, highlighting how passive and dismissive The Bahamian government remains on the matter. This harmful rhetoric, that fails to address the perpetrators of rape further emboldens rape culture locally. Unfortunately, for young girls, in The Bahamas they don’t have to imagine what Strachan describes. They consistently watch their leaders disregard their safety and wellbeing, which sends a clear message that they are not valued and will not be protected (Tribune, 2020).  

Patriarchal mindsets held by many Bahamian men and supported by some Bahamian women have led to an unsafe environment for our sisters, wives, mothers and daughters. 

Additionally, this reality has a deep impact on the development of female children and predisposes them to heightened levels of anxiety and symptoms of PTSD. Because patriarchy and Western Christianity place an emphasis on male superiority, girls are born into a system that reinforces messaging that they are inferior. From a developmental standpoint, the effects of misogyny are far reaching. Research has historically revealed that girls exhibit higher anxiety levels than boys (Muris, 2005).  In her 2015 dissertation on the effects of community violence, Nadine Isaac analyzed 51 students, aged 7 to 13 in Trinidad and Tobago and found that girls were more likely to exhibit PTSD symptoms. The study highlights the environmental impact of violence on children. Community violence describes the “systematic and institutional violence perpetrated against a community or groups of people publicly, economically, politically or socially” (Isaac, 2015 p. 140). Symptoms can range from mild anxiety disorders to increased heart rates, sleep disturbances, disruptions in physical growth and social, cognitive and emotional impairment (Isaac, 2015).  

However, despite the alarming rates of rape and troubling social implications – legal framework in The Bahamas fails to protect victims of violence. Minister of National Security, Wayne Munroe has made public claims that a 4 year sentence for a 40 year old man was too harsh following his conviction after impregnating a 14 year old girl. Conversely, this act carries a suggested lifetime sentence, which would be more appropriate considering the life altering effects on the child impregnated by a man old enough to be her father. He further states, “That’s just what the case law says because you consider the impact of the offense and considering the impact of the offense, you consider victim impact, so that’s a part of sentencing.” which is both irresponsible and misleading (Smith, 2022). It is alarming that a sitting Minister would hold these beliefs and publicly affirm his position in this way. This is perhaps the clearest message to young girls in The Bahamas that they are to blame for their own victimization and that the law would sooner protect a 40 year old predator than a 14 year old child whose life has been impacted permanently.  

Overall, the impact of gender-based violence, rape culture and misogyny has been informed by religious and systemic disenfranchisement in The Bahamas. While policy changes are necessary, shifting public consensus is a collective effort to which we must all contribute. Leaders must be held accountable for the harm they cause, and Western Christianity must be decolonized to eliminate holy misogyny.  While there is a place for religion and personal beliefs, leaders can no longer hide behind Christianity as a veil for the exploitation of women and girls in the nation. Girls deserve to grow up in a nation that values them.