StruCturAL VIOLENCE does not result from a specific group of perpetrators but from the nature of social structures (such as institutions, norms and rules) that prevent individuals or groups from developing. It is also directly linked to the distribution of resources and social power relations.

Like direct physical violence, structural violence is also legitimized by cultural violence.

Similar to symbolic violence, it often remains invisible to the perpetrators and those affected. All forms of violence against FLINTA* (women, lesbians, inter, non-binary, trans and agender people) are to be seen in the light of structural violence. There are overlaps in the various types of violence and discrimination, such as economic violence, racist violence, classism, physical violence, psychological violence, witnessed violence, forced marriage, trafficking in women, stalking and genital mutilation.
Structural violence is omnipresent in everyday life, especially for FLINTA*.

Structural violence is an instrument of patriarchy's power.

The monopoly on the use of force is supported by the economic, legal and social precedence of men. Structural violence occurs when the individual use of violence by a man is tolerated up to a certain point in society and when, on the other hand, the social conditions directly lead to FLINTA* being disadvantaged.
Against the social background of structural violence, individual forms appear differently, for example through lower pay for work of equal value, poorer qualification and career opportunities; FLINTA* are judged "in terms of their value" according to their appearance - clothing, make-up, figure - and are often physically attacked.

Structural violence is also anchored in language as a means of communication.

Depending on the situation in which it is needed and in conversations involving men and FLINTA*. Men sometimes use conversations, discussions and technical talks to show off, to make themselves bigger and to deny FLINTA* competencies (mansplaining).
Another means of verbal violence used by the Patrichart is to replace missing arguments with shouting combined with insults and belittling.

Psychological violence as a form of structural violence manifests itself indirectly, e.g. B. through behaviors such as not listening, intentional misunderstanding, forgetting important matters.

This form of violence often appears politely packaged as ignorance. Other forms of psychological violence are FLINTA*'s failure to take concerns, desires and claims seriously, to meet them with an ironic smile or open disinterest. The existence of structural violence per se is not denied, but its intensity and dangerousness are. The problem is that the victims are often made invisible and/or they are attested to be (partially) guilty.

The male monopoly on violence is often enforced through massive physical violence.

Rape is a perfidious form of male exercise of power. It expresses a masculine ownership of the body and life of FLINTA*.
Not only the body and the psyche of a person are injured by rape, but the entire personality.
Affected people often have to deal with the fact that such incidents are not punished in this patriarchal society. A possible destruction of the standard of living and the social image of the male rapist often outweighs the will of justice. Femi:zide - i.e. the killing of FLINTA* because of their gender - are often played down. Every day a man in Germany tries to kill his (ex-)partner:in and every third day such a crime takes place. Such incidents are often trivialized, just as if one argument ended well and the other badly.
Violence against FLINTA* is thus constantly individualized, while the structurally and historically grown inequality is hushed up or outsourced to "other cultures".

November 25th is the annual International Day Against Violence on FLINTA*!

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