Religion and Intimate Partner Violence

Abstract

Intimate partner violence is a complex, fear-inducing reality for large numbers of women throughout the world. When violence exists in a relationship, safety is compromised, shame abounds, and peace evaporates. Violence is learned behavior, and it flourishes most when it is ignored, minimized, or misunderstood. When violence strikes the homes of deeply religious women, they are more vulnerable. They are more likely to believe that their abusive partners can, and will, change. They are less likely to leave a violent home, temporarily or forever. They are often reluctant to seek outside sources of assistance. They are frequently disappointed by the response of the religious leader to their call for help. This book navigates the relatively unchartered waters of intimate partner violence in families of deep faith. The program of research on which it is based spans more than 25 years and includes a wide variety of specific studies involving religious leaders; congregations; battered women; men in batterer intervention programs; and the army of workers who assist families impacted by abuse, including criminal justice workers, therapeutic staff, advocacy workers, and religious leaders. The book provides a rich and colorful portrayal of the intersection of intimate partner violence and religious beliefs and practices that inform and interweave throughout daily life, enabling the examination and evaluation of the ways in which religion both augments and thwarts the journey toward justice, accountability, healing, and wholeness for women and men caught in the web of intimate partner violence.

Couple Religiosity, Male Headship, Intimate Partner Violence, and Infidelity

“…At the same time, it is important to note that congregational leaders often do not have the training, skills, or desire to navigate these conversations effectively or to provide appropriate help for those seeking it (Nason-Clark 1997;Nason-Clark et al 2018;Shannon-Lewy and Dull 2005;Wood and McHugh 1994). Denominational leaders, boards of religious organizations, and others in charge of hiring and overseeing the leaders of local congregations should address this issue in earnest.…”

“…Sociologist Nancy Nason-Clark and her colleagues have maintained a 25-year research program detailing, in part, the many unique issues facing religious women and men who are abused, religious men and women who abuse, and the religious leaders and communities who respond to these individuals (Nason-Clark et al 2018). They have shown that religious communities have a mixed track record in responding to IPV after it occurs, but have also documented how religion has helped IPV victims and perpetrators (Fortune and Enger 2005;Nason-Clark et al 2018). Religion is a "double-edged sword" when it comes to IPV (Ross 2012).…”

Help-Seeking Experiences of Immigrant Domestic Violence Survivors in Australia: A Snapshot of Muslim Survivors

“… 1. For more discussion about the role of Islam in Muslim’s women experiences of domestic violence and religion and intimate partner violence in general see (Chaudhry, 2013; Ghafournia, 2017 Nason-Clark, Fisher-Townsend, Holtmann, & McMullin, 2017). …”

A Scoping Review on the Role of Religion in the Experience of IPV and Faith-Based Responses in Community and Counseling Settings

“…A first important insight that emerged from this preliminary synthesis of the evidence is the dual effect that religious experience could have on IPV victims and perpetrators. On one hand, religious beliefs and standards, especially around marriage and divorce, could feed hesitation among victims to leave their abusive situations (Adjei & Mpiani, 2022;Hassouneh-Phillips, 2001;Katerndahl et al, 2015;Mardsen, 2014;Merry, 2009;Popescu et al, 2009) and could be employed by perpetrators to rationalize or justify the abuse (Adjei & Mpiani, 2022;Band-Winterstein & Freund, 2018;Hayati et al, 2014;Nason-Clark et al, 2018;Shaikh, 2007). On the other hand, religious beliefs and engagement in religious activities, such as prayer and reading sacred texts, were consistently reported to serve as coping mechanisms for victims and survivors that could help them to regulate their emotional states, make sense of their situations, exit abusive relationships, and build resilience or a renewed sense of agency and justice over time (Bhandari, 2019;Chadambuka, 2022;De la Rosa et al, 2015;Drumm et al, 2014;Istratii, 2020;Johnson, 2015;Khng & Ow, 2009;Shaikh, 2007;Tonsing & Barn, 2021;Zakar et al, 2012).…”

“…On the other hand, religious beliefs and engagement in religious activities, such as prayer and reading sacred texts, were consistently reported to serve as coping mechanisms for victims and survivors that could help them to regulate their emotional states, make sense of their situations, exit abusive relationships, and build resilience or a renewed sense of agency and justice over time (Bhandari, 2019;Chadambuka, 2022;De la Rosa et al, 2015;Drumm et al, 2014;Istratii, 2020;Johnson, 2015;Khng & Ow, 2009;Shaikh, 2007;Tonsing & Barn, 2021;Zakar et al, 2012). Victimized women were also consistently reported to resort to religious counselors for advice and mediation and to find resort in spiritual resources (Chadambuka, 2022;Nason-Clark et al, 2018;Tonsing & Barn, 2021).…”