The best books to understand gender, religion, and domestic violence through non-Western eyes

Oyèrónké Oyěwùmí’s was the first book I encountered when I started to critically engage with Western feminist scholarship as a Master's student in the UK.

This book made a major intervention by challenging theories of gender in Western social sciences and questioning their relevance to African societies. I especially loved the book because Oyěwùmí offered a detailed presentation of gender realities in the Oyo-Yorùbá society of Nigeria that paid attention to human relations holistically and situationally and did not assume gender inequality on the basis of female/male bodies.

A must-read analysis for anyone working to decolonize gender theory.

Saba Mahmood’s book is an intellectually stimulating and insightfully written study of a grassroots women’s mosque movement in Cairo, Egypt.

Speaking to a North American audience, Mahmood challenged secular-liberal theorizations of human agency and views that depicted Muslim women in patriarchal societies as without agency. Her nuanced and multi-dimensional study evidenced a considerably more complex picture of moral choice, agency, and Islamist politics that centered on the women’s own understandings and interpretation of a complex religious and political landscape.

It is Mahmood’s balanced and reflexive approach that makes this book a deeply educational study for students and scholars alike.

Laura McClusky’s investigation of conjugal abuse among a Mayan community in Belize is one of the most ethnographically compelling books I have read on lived experiences of domestic violence.

McClusky was motivated to write this book because most domestic violence research had been clinical or sociological and had focused solely on the experience of violence, often approaching the phenomenon in a “peopleless manner.”

Refreshingly, McClusky decided to focus on the emotions, desires, motivations, and personal experiences of living women more holistically, thus overcoming tendencies to reduce women to the experience of violence and granting them the recognition as agents of actions that they deserve.  

I read Nzegwu’s book after completing my PhD and it left a lingering impression on me.

Her work effectively challenged conceptualizations of gender that assumed an inherently hierarchical relationship between female and male. It also drew attention to the role of colonial laws and judicial edicts in promoting gender inequality in Nigeria’s Igbo society.

Nzegwu's discussion of the Onitsa dual-sex system that had historically embraced sexual difference but still granted women and men respective powers and responsibilities in society told a different story about gender relations in African societies prior to Western colonialism.

Nzegwu’s work echoes Oyěwùmí’s, and together they offer a window into alternative gender realities we can learn from. 

Talal Asad’s genealogical analysis of the concept of religion in Western thought is a classic.

Asad, a Saudi-born anthropologist, proposed that it was the unique product of Western modernity and secularism to perceive religious discourse in the public arena as a disguise for power, which created a bias towards it in public life. This bias was then internationalized through the transposition of an inherently ethnocentric concept of religion.

Among other insights, Asad stressed the need to approach religious traditions in reference to the experience of the believers and the texts or traditions they invoke in their everyday life. A seminal piece of work that can provide a point of reference for anyone working to decolonize religious studies.