This reference offers the nuanced understanding and practical guidance needed to address domestic violence, sexual assault, and human trafficking in diverse religious communities. Introductory chapters sort through the complexities, from abusers' distorting of sacred texts to justifying their actions to survivors' conflicting feelings toward their faith. The core of the book surveys findings on gender violence across Christian, Jewish, Islamic, Eastern, and Indigenous traditions--both attitudes that promote abuse and spiritual resources that can be used to promote healing. Best practices are included for appropriate treatment of survivors, their children, and abusers; and for partnering with communities and clergy toward stemming violence against women. Among the topics featured: Ecclesiastical policies vs. lived social relationships: gender parity, attitudes, and ethics. Women’s spiritual struggles and resources to cope with intimate partner aggression. Christian stereotypes and violence against North America’s native women. Addressing intimate partner violence in rural church communities. Collaboration between community service agencies and faith-based institutions. Providing hope in faith communities: creating a domestic violence policy for families. Religion and Men's Violence against Women will gain a wide audience among psychologists, social workers, marriage and family therapists, and other mental health professionals who treat religious clients or specialize in treating survivors and perpetrators of domestic and intimate partner violence, stalking, sexual assault, rape, or human trafficking.

Promote effective partnerships between men and women to end domestic violence! Men's Work in Preventing Violence Against Women examines the experiences of 12 practicing counselors who call on their religious training to form partnerships between men and women that promote an end to domestic violence. In both religious and secular settings, the bulk of the work done to end violence against women is done by womensurvivors who have become activists and advocates who have been touched by the witness of survivors. Motivating and educating men to share the everyday work of domestic violence shelters, rape crisis counseling, and abuse prevention is essential. This book challenges traditional images of masculinity, exploring effectiveand ineffectivemethods of helping men face their own sexism and change their behavior toward the goal of ending domestic violence. Each contributor to Men's Work in Preventing Violence Against Women approached the concept of man/woman partnerships working to end domestic violence and sexual assault with the following questions in mind: In your experience and social world have you seen creative partnerships between men and women that made a difference? Have you seen men in counseling struggle to change their views on gender in order to become reliable allies in the fight to end violence against women? How can religion become a resource for men working to become allies with women? What strategies can men use to help end violence against women? Men's Work in Preventing Violence Against Women includes contributions from Paul Kivel, cofounder of the Oakland Men's Project and of Gvarim: Bay Area Jewish Men Against Violence; David Livingston, author of Healing Violent Men: A Model for Christian Communities; Al Miles, author of Domestic Violence: What Every Pastor Should Know; and Richard Wallace Jr., editor of the Journal of Ministry in Addiction & Recovery (Haworth). Each essay presents practical and theoretical ideas, guidelines for partnerships, and insightful information on sexual and domestic violence. Topics addressed include: Jewish male violence holding Christian men accountable for domestic violence shared experiences of batterers and the people who treat them premarital preparation the dynamics of power in pastoral care engaging Scripture with male abusers helping men become pro-feminist Men's Work in Preventing Violence Against Women is an essential resource for counselors, social workers, clergy, laypersons, and anyone else working to end domestic violence and sexual abuse against women.

Carefully organized and tightly edited, this insightful book considers potential causes of men′s violence against women, utilizing a variety of theoretical perspectives. It summarizes what is known about the multiple causes of men′s violence against women and the importance of identifying men′s risk factors in order to prevent future violence. The editors′ approach is unique but systematic. In chapter 2, the editors present a preliminary multivariate model that explains men′s violence against women by identifying four content areas: macrosocietal, biological, gender role socialization, and relation factors. Within these four areas, the editors develop thirteen preliminary hypotheses about the causes of men′s violence against women. In the subsequent chapters the contributing authors critique or react to specific parts of the multivariate model and address one or more of the 13 hypotheses in the presentation of their own ideas about the causes of men′s violence against women. In the concluding chapter, the editors summarize the contributors′ reactions to the original hypotheses by creating a revised multivariate model of risk factors for men′s violence against women. The final model includes biological, socialization, psychological, psychosocial, relational, and macrosocietal factors. Furthermore, the model is explained through 13 theoretical propositions, 40 research hypotheses, and over 60 risk variables related to men′s violence against women. The book closes with a discussion of men′s protective, resiliency, and vulnerability factors as well as future directions for theory development, advocacy, and the prevention of violence against women.

This groundbreaking reference offers mental health professionals a rigorous, nuanced guide to working with abuse survivors with disabilities in religious communities. Expert contributors unravel complex intersections of disability, religion, and identity in the context of gender violence (including spotlights on racial, gender, and sexual minorities, Deaf persons, and men), and offer survivor-centered best practices for intervention. Chapters explore how responses from clergy and other religious figures may sometimes prevent survivors from seeking help, and how faith leaders can help to empower survivors. The concepts and research presented here support multiple purposes, from removing barriers to survivor services to working with religious communities to be more inclusive and transparent. Among the topics featured: From barriers to belonging for people with disabilities: Promising pathways toward inclusive ministry. Empowering women with intellectual disabilities to resist abuse in interpersonal relationships. Race, culture, and abuse of persons with disabilities. Ableist shame and disruptive bodies: Survivorship at the intersection of queer, trans, and disabled existence. From the narratives of survivors with disabilities: Strengths and gaps between faith-based communities and domestic violence shelters. Religion, Disability, and Interpersonal Violence brings transformative insights to psychologists, social workers, and mental health professionals across disciplines providing guidance within religious and disabled communities in their clinical practice. It also provides valuable background for researchers seeking to examine the interface between religious culture and the abuse of persons with disabilities.

This book provides a critical and decolonial analysis of gender and development theory and practice in religious societies through the presentation of a detailed ethnographic study of conjugal violence in Ethiopia. Responding to recent consensus that gender mainstreaming approaches have failed to produce their intended structural changes, Romina Istratii explains that gender and development analytical and theoretical frameworks are often constructed through western Euro-centric lenses ill-equipped to understand gender-related realities and human behaviour in non-western religious contexts and knowledge systems. Instead, Istratii argues for an approach to gender-sensitive research and practice which is embedded in insiders’ conceptual understandings as a basis to theorise about gender, assess the possible gendered underpinnings of local issues and design appropriate alleviation strategies. Drawing on a detailed study of conjugal abuse realities and attitudes in two villages and the city of Aksum in Northern Ethiopia, she demonstrates how religious knowledge can be engaged in the design and implementation of remedial interventions. This book carefully evidences the importance of integrating religious traditions and spirituality in current discussions of sustainable development in Africa, and speaks to researchers and practitioners of gender, religion and development in Africa, scholars of non-western Christianities and Ethiopian studies, and domestic violence researchers and practitioners.

In this ground-breaking volume, the authors explore two sides of religion: the ways in which it contributes to violence against women and girls (VAWG) and the ways it counters it. Recognising the very real impact of religion on the lives of women and girls, it prioritises experiences and learnings from empirical research and of practitioners, and their activities at grassroots-level, to better understand the nature and root causes of VAWG. Drawing on research done in Christian and Muslim communities in various fragile settings with high religiosity, this book avoids simplistically assigning blame to any one religion, instead engaging with the commonalities of how religion and religious actors influence norms and behaviours that impact VAWG. If the sustainable development goal of ending all forms of VAWG is to be achieved, how should actors in the international development sector engage with religion and religious actors? This book unpacks the nature of religion and religious actors in relation to VAWG, with the aim of giving greater clarity on how to (and how not to) engage with this crucial issue. Combining cutting-edge research with case studies and pragmatic recommendations for academics, policymakers and practitioners, this concise and easily accessible volume helps instigate discussion and engagement with the incredibly important relationships between religion and VAWG. The Open Access version of this book, available at www.taylorfrancis.com, has been made available under a Creative Commons Attribution-Non Commercial-No Derivatives 4.0 license.

Involving men to stop violence against women is a global trend, with celebrity-endorsed campaigns such as HeforShe and White Ribbon being hailed as progress in changing male behaviour. But the question remains: Has men’s involvement resulted in positive change, or has it reinforced the belief that women need to be rescued by men? Involving Men in Ending Violence against Women provides a feminist analysis of men’s motivations for joining violence against women’s movement. Through extensive fieldwork in Afghanistan, Pakistan and East Timor, this innovative title explores the roles men play in violence against women programs. Indeed, while there are growing voices that question male advocacy and activism in the violence against women campaign, this is the first monograph which provides empirical and critical analysis of how men’s feminist involvement is translated into benevolent patriarchy. Seeking to subvert mainstream narratives which accept male activism without questions, this controversial yet enlightening title will appeal to undergraduate and postgraduate students, including postdoctoral researchers, interested in fields such as Gender and Sexualities, Political Science, Feminist Studies and Southeast Asian Studies.

The handbook offers interreligious and multicultural perspectives on women’s studies in religion in conversation with specific contextualized gender-biased justice challenges. Contributing authors address 25 current and trending themes from their diverse socio-cultural-religious backgrounds. Themes move across the spectrum of women’s studies in religion, blurring the boundaries beyond “religious studies” to include perspectives from ethics, philosophy, sociology, economics, and law as. Religious diversity addresses challenges for women’s studies through the lens of Wicca, Buddhist, Asian Trans Pacific, Hinduism, Judaism, Muslima, and Christian. The handbook is practical, contemporary, and relevant as it moves theory to practical application in the section on challenging and changing system gender injustice with chapters on sexual violence and the #MeToo movement, femicide and feminicide, a Mohawk response to colonial dominion and violations to Indigenous lands and women, and a religio-politico witness for love and justice, include how to engage the theories of women’s studies in religion in the public square through civic engagement to create empowerment for actual, practical change. It shows the future movement of the becoming of women’s studies with chapters digital activism, reimagining women’s mosque spaces online, minoritized sexual identities, and spiritual homelessness, and charges readers to see “hope now” by challenging and changing gender injustice.

The chapters in this volume foreground the ambivalent role of religion and culture when it comes to African women’s health and well-being. Reflecting on the three major religions in Africa, i.e. African Indigenous Religions, Christianity, and Islam, the authors illustrate how religious beliefs and practices can either enhance or hinder women’s holistic progress and development. With a specific focus on Zimbabwean women’s experiences of religion and culture, the volume discusses how African Indigenous Religions, Christianity, and Islam tend to privilege men and understate the value of women in Africa. Adopting diverse theological, ideological, and political positions, contributors to this volume restate the fact that the key teachings of different religions, often suppressed due to patriarchal influences, are a potent resource in the quest for gender justice. In sync with the goals for gender justice and women empowerment envisioned in the United Nations’ Agenda 2030 and Africa Agenda 2063, the contributors advocate for gender-inclusive and life-enhancing interpretations of religious and cultural traditions in Africa.

Religious practices and their transformation are crucial elements of migrants' identities and are increasingly politicized by national governments in the light of perceived threats to national identity. As new immigrant flows shape religious pluralism in Europe, longstanding relations between the State and Church are challenged, together with majority-faith traditions and societies’ ways of representing and perceiving themselves. With attention to variations according to national setting, this volume explores the process of reformulating religious identities and practices amongst South Asian 'communities' in European contexts, Presenting a wide range of ethnographies, including studies of Hinduism, Sikhism, Jainism and Islam amongst migrant communities in contexts as diverse as Norway, Italy, the UK, France and Portugal, Migration and Religion in Europe sheds light on the meaning of religious practices to diasporic communities. It examines the manner in which such practices can be used by migrants and local societies to produce distance or proximity, as well as their political significance in various 'host' nations. Offering insights into the affirmation of national identities and cultures and the implications of this for governance and political discourse within Europe, this book will appeal to scholars with interests in anthropology, religion and society, migration, transnationalism and gender.