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• W3186462721 abstract "Juliane Hammer’s Peaceful Families weaves ethnographic research on incidences of and responses to domestic violence (DV) in the American Muslim community within a set of interlocking theoretical questions concerning the relationship between Qurʾanic exegesis and action, the efficacy of anti-DV initiatives in Islamic spaces and among Muslims in non-Islamic spaces, and the status of Muslim bodies—both female and male—as “others” in mainstream American society. As such, this clearly argued and valuable study makes important interventions into the fields of women and gender studies, Islamic studies, American religion, and the multidisciplinary work on DV.A more focused intra–Islamic studies intervention of the study lies in Hammer’s treatment of verse 4:34 of the Qurʾan, in which the last of the options laid down to address nushuz (wifely disobedience) includes the verbal root d-r-b, which means to hit, to strike, and/or to take leave of, among other meanings in Arabic. Here Hammer’s study augments the feminist theologian Amina Wadud’s (1999, 2006) classic treatment of this issue and Ayesha Chaudhry’s (2013) study, which provides a careful analysis of classical, medieval, and modern exegesis of the verse. Building on this work, Hammer employs Saʾdiyya Shaikh’s (2007) analytic frame, drawn out in an article on DV in South Africa, that of a “tafsir of praxis” to illuminate scholarship on DV in Muslim spaces in a new way. Shaikh’s useful formulation captures a mode of exegesis in which Muslims “vote with their feet” for the ethic they assign to a Qurʾanic verse. Through the example of DV, Hammer fans out ways Muslims ethically navigate the Qurʾan and their own attendant thoughts and behaviors, showing how Muslims live their lives and practice their religion rather than telling or describing.Chapter 1, “Shifting Landscapes and a Missing Map,” lays out the methodology of the study, focusing on what Hammer calls an “ethic of non-abuse” to theorize the practice of anti-DV efforts in the American Muslim community. Hammer identifies the main persistent binaries in Islamic studies discourses she aims to disrupt: the bifurcation between the “classical Islamic tradition” and contemporary iterations of Islam and the bifurcation between American Islam and the more “authentic” Islam (as it is so coded) of the Muslim-majority world. An “ethic of non-abuse” cuts through these problematic binaries by foregrounding practice over traditional religious authority. In this chapter Hammer also clearly lays out her commitments as both a (feminist) scholar and an engaged activist for positive change. She deftly weaves in and out of these commitments throughout the study, at times offering her subjective, first-person account of how particular conferences or interviews raised conflicting questions in her, and at times letting the value of instantiations of, for example, “benevolent patriarchy” speak for themselves while registering anxieties about their implications. Chapter 2, “Murder, Honor, and Culture,” centers on the case of Aasiya Zubair, brutally murdered by her soon-to-be-ex-husband Muzzammil Hassan in 2009. This chapter examines the American media’s framing of this instance of intimate partner violence as an “honor killing” while also documenting how this case—heavy with irony as Zubair and Hassan started Bridges TV in 2005 to improve the image of American Muslims—ushered in renewed commitment to combating DV in American Muslim communities. I am very happy to see a long-overdue scholarly treatment of this tragic event. Chapter 3, “Need to Know,” maps American Muslim efforts to combat DV. Here one is introduced to several women—some of them immigrant and African American Muslims—who in some cases use their modest savings to self-start programs to help other women. The chapter gives moving accounts of these brave women, and accounts for the inevitable burnout and “compassion fatigue” that follows their efforts.In chapters 4 and 5, “Need to Teach” and “To Lead and to Know,” Hammer describes how many of these women depend on male religious authorities to justify their religious stances, either as a strategic move, a frustratingly self-depreciating move, or some combination of the two. She also describes how certain American male religious authorities came to understand DV as a serious problem in their mosque communities, noting the relatively small percentage of male Muslim faith leaders who recognize DV as a problem at all. On this point Hammer’s narrative voice ponders whether denials of DV she encountered among these male interviewees are due to simple ignorance or out of fear of “airing dirty laundry” to a researcher who codes as secular to them even as she identifies as Muslim. Here the specter of the Islamophobia all of Hammer’s interlocutors labor under is brought to the foreground, and she gives this factor its due weight both for the immigrant and African American Muslim communities, the latter of whom contend with a long history of demonizing Black American Islamic movements such as the Nation of Islam as enemies of the state (here Hammer heavily draws on scholar Edward Curtis’s work). Chapter 6, “To Support and Defend,” focuses on non-Islamic DV services offered to Muslim victims, including by Muslim social workers, who, I was surprised to learn, are much more likely to work for state initiatives than Muslim ones. Within this context, Hammer traces how these Muslim social workers draw on and conceal not only their own Islamic commitments but also, often, their own status as survivors.Chapter 7, “Above and Beyond,” was the one I found most surprising and distressing. Hammer relays how faith-based approaches to DV are received by secular organizations, detailing startling instances of Islamophobia in the wider anti-DV community. I perhaps naively assumed that compassion and empathy for victims would be such an overriding ethic of care that impulses to mark Muslim victims as unique or, worse, “bad victims” would be entirely sublimated. This is sadly not the case in Hammer’s account, which shows that Christian and Jewish faith-based efforts are not subjected to the same regimes of othering and conflation of culture and religion as Muslim ones. An especially interesting moment is one in which, at a conference, secular attendees recoil in horror as a rabbi and a Muslim woman argue that victimizers should also be counseled, noting that leaving the relationship entirely is not always the first resort, as this is often not practicable on material terms or in keeping with the ethic of redemption of all individuals central to both Judaism and Islam. Here the concept is accepted when articulated by the rabbi but met with horror and derision when articulated by the Muslim woman. This is a startling and dispiriting account of how the larger culture’s Islamophobia interferes with the most basic step of humanizing Muslim victims.Peaceful Families offers a rich empirical and theoretical account of an undertold story within Muslim communities and scholarship of Islam. Through it Hammer revitalizes several important debates in our field: the lived reality of exegesis; the problem of religious authority; the slippage between religion and culture; patriarchy, its “benevolent” form; feminist scholarship and scholars who work within these spaces; and the tension between externally generated Islamophobia and the gaping need for cultural if not religious change within Muslim communities. It is a valuable work and a sobering read on an important and difficult topic." @default.
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• W3186462721 title "Peaceful Families: American Muslim Efforts against Domestic Violence" @default.
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