When Muslims marry non‐Muslims: marriage as incorporation in a cape Muslim community

Bangstad, Sindre

doi:10.1080/0959641042000233273

Cited by 21 publications

(17 citation statements)

References 14 publications

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“…However, Bangstad argues that it is reductionistic to explain instances of "excommunication" using only the normative Islamic discourse on inter-religious marriage. Bangstad describes Mekaar as a community of active agents in which the high rate of intermarriage does not dissolve Islam, but rather reconstitutes a localized Islam that is vibrant and meaningful to its adherents (Bangstad 2004).…”

Section: Identity: Cause or Results Of Politics?mentioning

confidence: 99%

The Politics of Mothering in a “Mixed” Family: An Autoethnographic Exploration

Murad

2005

Identities

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Interweaving excerpts from her personal journal with research and literature about mixed race, interfaith, and bicultural experience, Nora Lester Murad uses autoethnographic methods to explore the experience of mothering in an American-Jewish and Palestinian-Muslim family. She pushes theoretical discussion beyond the experiences of "mixed" people to consider how the identity of otherwise monoracial/ monocultural parents may be transformed through the experience of parenting across socially/politically significant differences, particularly, national origin, culture, and faith. She also extends theoretical discussion beyond the confines of identity to consider parenting as a political process with an impact within and beyond families.

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Section: Identity: Cause or Results Of Politics?mentioning

confidence: 99%

The Politics of Mothering in a “Mixed” Family: An Autoethnographic Exploration

Murad

2005

Identities

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“…Often categorized as "Christian-Muslim" or "Islamic-Christian", the couples who are the object of this research represent, thus, an emblematic case study of "mixedness", since they incorporate two layers of differences: religious, as the two partners are socialized into Islam and Catholicism respectively, and ethnic, as a white partner is married to a non-white partner. Despite this interplay between two levels of difference, in the public, and often in the academic debate, religious difference is assumed to be the primary conflictual dimension between partners (Ata 2003;Bangstad 2004;Allievi 2006;Al-Yousuf 2006;Roer-Strier and Ben Ezra 2006;Saraceno 2007;Alba and Foner 2015). The majority of research on religiously and ethnically mixed marriages is focused on couples' interactions and parenting styles as the main analytical dimension in exploring how partners deal with their heritages (Odasso 2016;Cerchiaro 2017;Varro 2003;Collet 2012;Arweck and Nesbitt 2010;McCarthy 2007;Murad 2005;Parisi 2016).…”

Section: Mixed Marriages Integration and Secularizationmentioning

confidence: 99%

“…Christian-Muslim couples represent an emblematic case-study within the phenomenon of mixed 3 marriages because, in the social space of the family, they incorporate ethnic and religious differences represented as "strong" and "conflicting" in the public hegemonic discourse (Ata 2003;Bangstad 2004;Allievi 2006;Al-Yousuf 2006;Roer-Strier and Ben Ezra 2006). The position of Christian and Islamic religious authorities, openly suspicious of this type of relationship, and the anti-Muslim discourses of the right-wing political parties that are growing in Europe, are important social factors which create a context of external pressure and hostility, influencing the lives and choices of these families.…”

Section: Introductionmentioning

confidence: 99%

Fighting for What? Couples’ Communication, Parenting and Social Activism: The Case Study of a “Christian-Muslim” Families’ Association in Brussels (Belgium)

Cerchiaro

2019

Religions

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Mixed families have historically been considered to be a direct consequence of a process of social and cultural integration of migrants within the host society, although this link has recently been problematized by scholars. By focusing on the case study of an association of “Christian-Muslim” families in Belgium, this article offers a better understanding of the social consequences of mixedness. The article seeks to shed light on the private and public life of the couples who are members of this association by answering the following research questions: Why do couples turn to this association? At what stages of their lives? What is the social role that the association aims to play in society? Using partners’ life stories and ethnographic observation gathered during the association’s meetings, the findings demonstrate how this association plays an important role at different levels and at different stages of a family’s life. The analysis will highlight that: (1) there is a specific aim to help new couples to face administrative, religious and cultural “obstacles” they encounter during the first period of their relationships, and (2) special meetings to discuss the challenge of parenting are at the core of the association’s activities. The “problem” of transmission requires of the couple further negotiations to find a way to balance their respective cultural backgrounds. These negotiations have to take into account the power misbalance within the Belgian hegemonic context. (3) The social activism of this association is an important aspect of its aims and scope. Some of the couples are active in countering a dominant stereotypical representation of mixed couples. They organize meetings and events to sensitize public opinion on interreligious dialogue, migration issues and the fight against racism. In this way, the association proposes itself as a new peculiar agent of social change in the public sphere.

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“…But at the same time, marriage continues to be integral to kinship relations and the wider political and religious community, and attitudes towards intermarriage are often ambivalent (cf. Kringelbach 2016; though for an exception see Bangstad 2004). Often men’s and women’s experiences and expectations of the future intersect with religious concerns to produce asymmetric patterns of marriage and conversion.…”

Section: Introductionmentioning

confidence: 99%

‘At least I am married’: Muslim–Christian marriage and gender in southwest Nigeria

Nolte¹

2020

Soc Anthropol

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This article explores religious coexistence among the Yoruba of southwest Nigeria. It focuses on interfaith marriages, frequent especially between Muslim men and Christian women, as a practice that brings Islam and Christianity into a mutually productive relationship. The article explores the tension between the general understanding that interfaith marriage is a positive anchor of Muslim–Christian relations and the widespread individual scepticism towards such marriages. Rooted in distinct discourses, Muslim and Christian attitudes to interfaith marriage have undergone changes along different trajectories since the 1980s. At the same time, they share a ‘family resemblance’ because members of both religions emphasise the importance of marriage and its unequally gendered nature. The unequal and asymmetric relationships between the two religions constitute part of a wider religious field, where the shared belief in the importance of conjugality is central to the gendered social order. Thus, even though Muslim–Christian marriages are often understood as problematic, they are still seen as less problematic than the failure to marry.

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When Muslims marry non‐Muslims: marriage as incorporation in a cape Muslim community

Cited by 21 publications

References 14 publications

The Politics of Mothering in a “Mixed” Family: An Autoethnographic Exploration

The Politics of Mothering in a “Mixed” Family: An Autoethnographic Exploration

Fighting for What? Couples’ Communication, Parenting and Social Activism: The Case Study of a “Christian-Muslim” Families’ Association in Brussels (Belgium)

‘At least I am married’: Muslim–Christian marriage and gender in southwest Nigeria

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