by Marwah Al Sakkaf – Staff Writer
Gender-based violence (GBV) is a serious issue that affects societies on a large scale, with approximately one in every three women experiencing GBV in their lifetime and 5000 honor killings reported annually [1]. Additionally, in 2022, at least 38 cases of fatal shootings and violent deaths among transgender individuals have been reported, although the actual number may be higher due to underreporting or misreporting [2]. Numerous factors contribute significantly to the promotion of GBV, but none plays a more prominent role than religion. Throughout history, religious beliefs have had a considerable influence in shaping societal gender norms. Certain religious teachings have reinforced patriarchal structures and thus contributed to the widespread occurrence of GBV.
GBV refers to any type of violence that is committed against individuals based on their gender, mainly targeting women and marginalized sexual groups including LGBTQ+ community members, it includes physical, sexual, psychological, and economic abuse and harmful practices. Women face GBV in many forms such as forced marriage, female genital mutilation, marital rape, reproductive coercion, male guardianship, and honor killing. Additionally, LGBTQ+ community members experience various types of GBV that include homophobic and transphobic violence as well as corrective rape and forced conversion therapy.
And of course, religious texts are a significant source of GBV normalization and the perpetuation of harmful gender stereotypes. These texts lack recognition and acceptance of gender diversity, creating a hostile environment for nonbinary individuals and contributing to acts of violence. Also, they often depict male power and control, justifying GBV through concepts like wife obedience in Christianity, such as the passage “Wives, submit yourselves unto your husbands, as unto the Lord” [3], the Qwameh concept in Islam emphasizing men as caretakers of women and the verse of wife beating [4], and the Sati practice in Hinduism involving the act of burning a woman alive in the presence of her deceased husband’s body [5]. Furthermore, religious texts do not acknowledge gender as a spectrum, adhering to binary understandings of male and female, as seen in the story of Lot found in various religious texts where same-sex behavior is punished. This lack of recognition perpetuates the exclusion and marginalization of transgender and non-binary individuals, subjecting them to violence within Christian [6] and Islamic [7] religious contexts. So obviously these texts reinforce harmful gender stereotypes and reinforce unequal power dynamics within relationships.
Moreover, religious leaders, along with many of their followers, often justify GBV using religious principles or interpretations. They perceive religious texts as the unquestionable words of God, leaving no room for critical thinking or alternative perspectives. One prominent example is the Egyptian preacher Abdullah Rushdi, whose statements consistently display a bias against women. In one instance, Rushdi asserted that if the wife refuses to have sex with her husband, he may resort to harming her, depriving her of her beauty, controlling her, and subjecting her to humiliation. He claims that this behavior is natural for the stronger party seeking dominance [8]. This is just one example among many, illustrating how such justifications contribute to an environment where GBV is tolerated or disregarded within religious communities. These justifications arise from rigid interpretations and blind adherence to religious teachings and principles.
One of the effects of the aforementioned is the unique challenges faced by victims of GBV within religious communities when seeking support. Women often encounter difficulties in disclosing their experiences due to religious beliefs that perpetuate the concept that violence against them is a permissible entitlement for men. What is even more concerning is when women themselves adopt the belief that it is the right of men to humiliate or commit violent acts against them based on religious teachings. These beliefs, ingrained from upbringing, can lead to resistance or disbelief when survivors do come forward. Moreover, religious communities often prefer victims to remain silent as they recognize that if all women have the space to speak, voice their concerns, and seek justice, many women within their households would rebel against the oppression and violence they face. In this context, I recall an incident involving two Palestinian sisters, Wisam and Fatima Al-Taweel [9,10], who were victims of their abusive father’s violence. Despite escaping from their home on multiple occasions, they were repeatedly returned to their father, as their patriarchal religious community stood against them, asserting that women should not challenge their father’s authority and that he had the right to even cause them harm based on religious principles. This example, which is one of many, highlights the complex dynamics within religious communities, where harmful beliefs and social pressures perpetuate the cycle of GBV, making it even more challenging for victims to break free from abusive situations.
In conclusion, there is no doubt that religion plays a significant role in shaping societal norms and beliefs regarding gender. So, it is important to recognize and address the harmful aspects of religious interpretations and practices that perpetuate GBV with credibility and transparency. To promote a more equitable and violence-free society, several solutions and recommendations can be considered. Firstly, it is essential to separate religion from social life and understand it as a purely spiritual matter between individuals and their chosen gods to allow for a more inclusive and diverse understanding of gender roles and relationships. Secondly, there is an urgent need to reinterpret religious texts in ways that promote peace, equality, and non-violence. Religious texts were written in specific historical and cultural contexts and should be understood as such. Thirdly, religious leaders and institutions have a crucial role to play in refusing GBV and promoting gender equality. They can use their influence and platforms to speak out against violence, examples of such initiatives are the “Imams Against Domestic Violence” [11] and the Metropolitan Community Church (MCC) [12]. Moreover, religious communities should establish support systems for GBV survivors, offering safe spaces for disclosure where survivors are believed, supported, and protected. By addressing harmful religious interpretations, promoting inclusive values, and providing support to survivors, we can create religious spaces that contribute to a respectful, and GBV-free society.
References
NOWROJEE, S. (2023) Gender equality in 2022: The best, the worst, the most surprising, and most ridiculous, unfoundation.org. Available at: https://unfoundation.org/blog/post/gender-equality-in-2022-the-best-the-worst-the-most-surprising-and-most-ridiculous/?gclid=CjwKCAjwvpCkBhB4EiwAujULMpr-wGI9ZcxiwKQBltfmLtUEBpiiAgqRMsoRJ05XlRAn1XcQNK0MpxoChZYQAvD_BwE (Accessed: 10 June 2023).
Fatal violence against the transgender and gender non-conforming community in 2022, Human Rights Campaign. Available at: https://www.hrc.org/resources/fatal-violence-against-the-transgender-and-gender-non-conforming-community-in-2022 (Accessed: 12 June 2023).
Bible Ephesians, Chapter 5, Verse 22 Ephesians 5:22. Available at: https://biblehub.com/kjv/ephesians/5-22.htm (Accessed: 10 June 2023).
Surah An-Nisa – 34 Quran.com. Available at: https://quran.com/4:34 (Accessed: 10 June 2023).
Suttee, Hindu custom. Available at: https://www.britannica.com/topic/suttee (Accessed: 10 June 2023).
Bible gateway passage: Genesis 19, Bible Gateway. Available at: https://www.biblegateway.com/passage/?search=Genesis+19&version=NIV (Accessed: 19 June 2023).
Mahdi, A. (2021) Lot in the Quran, Islam4u. Available at: https://islam4u.pro/blog/lot-in-the-quran/ (Accessed: 19 June 2023).
Rushdy, A. (September 15, 2017). ممكن يشوهك عادي ويحرمك من جمالك ، ممكن يكتفك ويذلك ، ممكن يستعبدك. هو الأقوى وطبيعي سيفرتكك [Tweet]. Twitter. Retrieved from https://twitter.com/abdullahrushdy/status/908479964022034433?lang=ar.
Taweel, W.A. (2023) Escape, fear, and survival: My name is Wesam Al Taweel, and this is my story, Raseef22. Available at: https://raseef22.net/english/article/1091440-escape-fear-and-survival-my-name-is-wissam-altawil-and-this-is-my-story (Accessed: 14 June 2023).
State of Palestine: Protect Two Gaza Women at grave danger: Wissam al-Tawil and Fatimah al-Tawil (2023) Amnesty International. Available at: https://www.amnesty.org/en/documents/mde21/6375/2023/en/ (Accessed: 14 June 2023).
Stewart, P.H. (2016) Imams rally against domestic violence in the UK, Women | Al Jazeera. Available at: https://www.aljazeera.com/features/2016/6/18/imams-rally-against-domestic-violence-in-the-uk (Accessed: 15 June 2023).
Inside MCC (no date) Metropolitan Community Churches. Available at: https://www.mccchurch.org/landing.html (Accessed: 15 June 2023).