ArticleJournal of interpersonal violence2026
Romantic Jealousy, Intimate Partner Violence, and Envy: An Ethnographic Study of Acid Attacks in Cambodia.
Article in Journal of interpersonal violence, 2026. The graph could read no effect estimate from its abstract, so it casts no vote on the map. Not yet cited in PubMed.
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Abstract
Acid attacks are generally considered to be a pernicious expression of gender-based violence (GBV) and a global health issue that until recently mainly affected countries in Africa, South and Southeast Asia, and Latin America. However, little is known about the cultural contexts for acid attacks and, in particular, the culture-gender intersect. In Cambodia, the first publicly reported case took place in 1999, and attacks have continued since then. This study aims to identify the cultural construction and meaning of acid attacks from the inside out to provide evidence to guide culturally acceptable interventions. Ethnographic fieldwork was conducted with survivors, their families, and perpetrators in towns and villages across Cambodia, representing 88 cases of acid attacks. Qualitative analysis was conducted to identify the cultural beliefs related to the perceived causes and significance of acid attacks. The "cultural attractors" driving acid attacks are based on Khmer Buddhist beliefs such as karmic links between perpetrator and their target, inherited endowment, character, the Buddhist "triple poison," zodiacal birth status, astrological incompatibility of a couple, and moral blindness. One group of attacks can be seen as gender-based, either triggered by romantic jealousy or in the context of intimate partner violence. A second group, triggered by envy, is not gender-based and arises as a result of community conflict and inequity. The analysis of conceptual metaphors can enrich our understanding of the complex emotions of romantic jealousy and envy. The cultural lens enriches an intersectoral understanding of violence, including GBV, wherein local Buddhist "cultural attractors" explain the cruelty of perpetrators and the suffering of survivors. Further research can inform the cultural responsiveness of multidisciplinary interventions involving trauma-informed Buddhist therapy.
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