In her talk, Alkhateeb asserted that according to a 1993 survey by the North American Council for Muslim Women, 10% of Muslim women and children in the United States had experienced some form of domestic violence. Alkhateeb suggested that one of the factors contributing to this violence is the strict doctrine of obedience among Muslims. She stressed that Islam seeks obedience only to God, not another human being, but that it has been changed and manipulated by some Muslims into a strict obedience to certain members of the family--most often to parents and more specifically fathers. Alkhateeb challenged the idea that women must obey male members of their families, claiming that, contrary to the general belief, Islam insists on obedience only to God. Islam does not give praise to blind obedience, but encourages reflective and enlightened observance. In that sense, it is the duty of Muslim families to allow questioning, criticism, and discussion of beliefs in order for children to develop an independent judgment of their own. She argued that the Qur’an praises individuals who think and act on their own behalf by developing their individual morality.

Alkhateeb emphasized the importance of individual morality in relation to the need for women to take responsibility for their own protection. She stressed that men and boys should not usurp the moral responsibility of women with constant surveillance and policing efforts. Boys and girls are treated differently in terms of responsibility for their own safety; women are treated like grown up children that need constant looking after. Yet the Qur’an condemns all those tribal and pre-Islamic practices such as the surveillance of women. Alkhateeb

Alkhateeb criticized not only male elitism and arrogance in contributing to the violence, but also noted the erroneous guidance of Muslim community leaders was inadequate when it comes to addressing issues of domestic violence between couples. Community leaders consider domestic disputes a private matter; they usually advise women to return to their husbands and find new ways to please him rather than recognize the problem and offer concrete solutions. These community leaders fail to realize that they do not have the expertise to truly help battered women and therefore contribute to its existence.

Contrary to many male interpretations and teachings, Islam does emphasize unquestionable equal treatment between men and women. It stresses the need for men and women to treat each other with mutual respect based upon reciprocity, balance, connection, tranquility, and mercy. Alkhateeb asserted that Muslim women should know more about their rights and support each other in resisting the violence. They need to educate each other about the alternatives and work together as a community to end the cycle of abuse. Although the needs of Muslim women are specific to their communities and require specific solutions that are applicable to them, Alkhateeb pointed out that there are more similarities than differences among women when it comes to domestic violence. Women across different faiths can learn from each other’s strategies to stop violence and to take protective measures for women in their own communities.

In an effort to continue with many of the provisions of VAWA I, this bill will reauthorize and increase the federal grants to states that are to be used for victim services, prosecution, law enforcement, and state courts to combat violence against women. VAWA II also continues funding for the National Domestic Violence Hotline, 1-800-799-SAFE, which, since its inception in 1996, has received over 140,000 calls. In addressing one of the areas of VAWA I most desperately in need of improvement, the new bill authorizes $1 billion of federal aid to build new battered women’s shelters over the next five years. VAWA II also continues funding for federal and state judicial training on violence against women; although this appeared in the first VAWA, it has never been funded. The new legislation also maintains its commitment to fund programs aimed at fighting violence against women in rural communities as well as among runaway, homeless and street youth populations.

In addition to continuing with the provisions outlined in VAWA I, victims’ advocates and women’s rights organizations expanded the coverage of VAWA II to cover areas that were previously overlooked. Improvements are planned in the following areas: limiting the effects of violence on children, sexual assault prevention, domestic violence, addressing violence against women in the military, preventing violence against women in underserved communities, violence against women in the workplace, violence against women in education, and improving research on violence against women.

I have given such an extensive overview of the new provisions of the Violence Against Women Act of 1998 in order to provide a better understanding of the scope of the legislation. VAWA II is currently under consideration, and needs the endorsement of as many Representatives as possible to demonstrate that Congress is serious about stopping violence against women. Please contact your Representatives and urge them to show their support by co-sponsoring this bill (reference bill number H.R. 3514). You can contact members of the House of Representatives on-line at www.house.gov/writerep. You can also look at a full version of the bill on-line at thomas.loc.gov as well as several articles that can give you a more in-depth look at the individual provisions. Spread the word about VAWA I and VAWA II. Three and a half years after it was signed into law, the Violence Against Women Act is still largely unknown.