2021
DOI: 10.4000/eastafrica.1484
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Marriage as a Connector: A Conversation about Spatial and Temporal Scales of Partnership and Self-accomplishment in Kenya and Uganda

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Cited by 4 publications
(3 citation statements)
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“…On the one hand, born-again Christians are called to present themselves as 'godly men and women', following the formal purity rules at the heart of their churches' self-understanding. On the other hand, very few Christians in contemporary Uganda can actually attain the pinnacle of the born-again vision for godly sexuality: Christian marriage (Christiansen 2009; see Alava 2017; Baral et al 2021). Subsequently, in churches like the one discussed in this case, most churchgoers occupy the 'in-between' space between being single and being married for which the church's rules of abstinence are widely considered impractical.…”
Section: Henni Alava and Alessandro Gusmanmentioning
confidence: 99%
“…On the one hand, born-again Christians are called to present themselves as 'godly men and women', following the formal purity rules at the heart of their churches' self-understanding. On the other hand, very few Christians in contemporary Uganda can actually attain the pinnacle of the born-again vision for godly sexuality: Christian marriage (Christiansen 2009; see Alava 2017; Baral et al 2021). Subsequently, in churches like the one discussed in this case, most churchgoers occupy the 'in-between' space between being single and being married for which the church's rules of abstinence are widely considered impractical.…”
Section: Henni Alava and Alessandro Gusmanmentioning
confidence: 99%
“…In this regard, the kinship that Kanja, Francis, and Pauline crafted is not queer in the sense that it 'challenges, unsettles and troubles the normative character of heterosexuality and its associated gender hierarchy' (Morison et al 2020: 1). To the contrary, their kinship practices similarly include 'come we stay' de facto marriages (Baral, Golaz, Kiereri & Schneidermann 2021;Pike et al 2018); forms of intimate patronage that transcend inequalities of gender, generation, and ethnicity and regenerate kinship (Groes-Green 2014; Meiu 2017); interpretations of bridewealth as reciprocity in action (Andrikopoulos 2021;Piot 2019: 71); and maintaining indirection as part of respectful kinship relations (Bakuri et al 2020). Thus 'queering queer Africa' , as Stella Nyanzi (2014) suggests, requires not only taking a broader perspective and looking beyond what is usually classified as 'queer' , but also un-queering what at first appears as queerit demands a 'queerying' of the particularities in people's lives.…”
Section: Queering Kinship?mentioning
confidence: 99%
“…2020: 1). To the contrary, their kinship practices similarly include ‘come we stay’ de facto marriages (Baral, Golaz, Kiereri & Schneidermann 2021; Pike et al. 2018); forms of intimate patronage that transcend inequalities of gender, generation, and ethnicity and regenerate kinship (Groes‐Green 2014; Meiu 2017); interpretations of bridewealth as reciprocity in action (Andrikopoulos 2021; Piot 2019: 71); and maintaining indirection as part of respectful kinship relations (Bakuri et al.…”
Section: Queering Kinship?mentioning
confidence: 99%