In Peaceful Families, Juliane Hammer chronicles and examines the efforts, stories, arguments, and strategies of individuals and organizations doing Muslim anti–domestic violence work in the United States. Looking at connections among ethical practices, gender norms, and religious interpretation, Hammer demonstrates how Muslim advocates mobilize a rich religious tradition in community efforts against domestic violence, and identify religion and culture as resources or roadblocks to prevent harm and to restore family peace.
Drawing on her interviews with Muslim advocates, service providers, and religious leaders, Hammer paints a vivid picture of the challenges such advocacy work encounters. The insecurities of American Muslim communities facing intolerance and Islamophobia lead to additional challenges in acknowledging and confronting problems of spousal abuse, and Hammer reveals how Muslim anti–domestic violence workers combine the methods of the mainstream secular anti–domestic violence movement with Muslim perspectives and interpretations. Identifying a range of Muslim anti–domestic violence approaches, Hammer argues that at certain times and in certain situations it may be imperative to combat domestic abuse by endorsing notions of “protective patriarchy”—even though service providers may hold feminist views critical of patriarchal assumptions. Hammer links Muslim advocacy efforts to the larger domestic violence crisis in the United States, and shows how, through extensive family and community networks, advocates participate in and further debates about family, gender, and marriage in global Muslim communities.
Highlighting the place of Islam as an American religion, Peaceful Families delves into the efforts made by Muslim Americans against domestic violence and the ways this refashions the society at large.
This original ethnography records the experiences of Palestinians born in exile who have emigrated to the Palestinian homeland. Juliane Hammer interviews young adults between the ages of 16 and 35 to learn how their Palestinian identity has been affected by living in various Arab countries or the United States and then moving to the West Bank and Gaza. Their responses underscore how much the experience of living outside of Palestine has become integral to the Palestinian national character, even as Palestinians maintain an overwhelming sense of belonging to one another as a people.
Centered on the controversial women-led Friday prayer in March 2005, Hammer uses this event and its aftermath to address themes of faith, community, and public opinion. Tracing the writings of American Muslim women since 1990, the author covers an extensive list of authors, including Amina Wadud, Leila Ahmed, Asma Barlas, Riffat Hassan, Mohja Kahf, Azizah al-Hibri, Asra Normani, and Asma Gull Hasan. Hammer deftly examines each author’s writings, demonstrating that the debates that concern American Muslim women are at the heart of modern Muslim debates worldwide. While gender is the catalyst for Hammer’s study, her examination of these women’s intellectual output touches on themes central to contemporary Islam: authority, tradition, Islamic law, justice, and authenticity.