Family, Nation Building, and Citizenship: The Legal Representation of Muslim Women in the Ban Against the Bigamy Clause of 1951

Aburabia, Rawia

doi:10.1017/jlr.2019.43

Cited by 2 publications

(1 citation statement)

References 6 publications

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“…However, as Aburabia (2019, p. 311) has noted, while the Women's Equal Rights Law defined women's citizenship, the "citizenship of Muslim women was not at the core of the debates and was indirectly defined as secondary and marginal to the main definition of Jewish women's citizenship. " According to Aburabia (2019), the criminalization of polygamy needs to be understood within the wider context of the exclusion and marginalization of the Arab minority and the lack of recognition of their interests, identity, and rights.…”

Section: Israeli Policy Toward Polygamy -Engaging With Ontological (In)securitymentioning

confidence: 99%

Ontological Security, Trauma and Violence, and the Protection of Women: Polygamy Among Minority Communities

Harel-Shalev

Kook

2021

Front. Psychol.

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In this article, we examine the special challenges posed by the practice of polygamy to minority women, focusing on the ways that the state and the women confront the related experiences of violence and trauma associated with this practice. Based on analysis of both policy and interviews with women, we demonstrate the tension between the different mechanisms adopted by the state as opposed to those adopted by the women themselves. We suggest that the concept of ontological security is valuable for a deeper understanding of the range of state motivations in cases related to minority women, violence, and the right for protection. Our case study is the Bedouin community in Israel. We explore the relationship between individual and state-level conceptions of violence and trauma and the complex relationship between these two. We examine state discourses of ontological security through a gendered lens, as frameworks of belonging and mechanisms of exclusion.

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Section: Israeli Policy Toward Polygamy -Engaging With Ontological (In)securitymentioning

confidence: 99%

Ontological Security, Trauma and Violence, and the Protection of Women: Polygamy Among Minority Communities

Harel-Shalev

Kook

2021

Front. Psychol.

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Editorial

Allard¹

2019

J. law relig.

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In a 2012 issue of the Ecclesiastical Law Journal, prominent law and religion scholar John Witte, Jr. published a survey of the eld of law and religion in the United States. In that article, Witte described the emergence of an "interdisciplinary movement. .. dedicated to the study of the religious dimensions of law, the legal dimensions of religion and the interaction of legal and religious ideas and institutions, norms and practices." 1 In two recent essays, Russell Sandberg, another prominent scholar of law and religion, has questioned whether-despite the growth of scholarship on law and religion globally-the interdisciplinary experience in the United States holds in other parts of the world, and in the United Kingdom specically. Law and religion scholarship, Sandberg argues, has focused principally on "a very narrow understanding of the 'legal dimensions on religion.'" In particular, Sandberg continues, "[a]ttention has tended to be afforded to understanding how national and international laws regulate religion" and the challenge that religion "poses for the State." 2 Unlike Witte, Sandberg sees law and religion scholarship as, more often than not, manifesting the disciplinary concerns and methods of law. It is the case that Witte and Sandberg can both be right about law and religion as a scholarly community, and not only because they are discussing different national contexts that continue, even in the globalized academy, to inuence how scholarship is performed. Rather, the study of law and religion is both a growing interdisciplinary movement and always subject to disciplinary capture. When law and religion is understood as a subdiscipline of law, it will tend to focus on the law about religion (what Sandberg calls religion law 3); law and religion as a subdiscipline of theology will tend to focus on religious law; law and religion as a subdiscipline of religious studies will tend to focus on religious actors' encounter with law. These are generalizations, of course, but such tendencies are the nature of disciplinarity. To discipline, after all, is to instruct in a particular order 4 : disciplines have expectations, priorities, and boundaries. Law and religion as a subdiscipline or set of subdisciplines inherits those expectations, priorities, and boundaries. This being the case, are subdisciplines the best way to think about law and religion? From 2015 to 2018, I taught a course at Emory University School of Law titled "Law and Religion: Theories, Methods, and Approaches." 5 I wanted my students to appreciate the diversity of disciplinary approaches and methods that are brought to the study of law and religion, and thereby, to prepare to students to think critically about and beyond their own disciplinary boundaries as they developed research agendas. In pursuit of this objective, I opened the course with a discussion of the

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Family, Nation Building, and Citizenship: The Legal Representation of Muslim Women in the Ban Against the Bigamy Clause of 1951

Cited by 2 publications

References 6 publications

Ontological Security, Trauma and Violence, and the Protection of Women: Polygamy Among Minority Communities

Ontological Security, Trauma and Violence, and the Protection of Women: Polygamy Among Minority Communities

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