Negotiating faith and identity in Muslim–Christian marriages in Britain

Marriage between Muslim men and Christian or Jewish women has been a recognized though controversial phenomenon through Islamic history. Qur'anic permission is given (Q 5:5) but the normative condition in Shari^ca is that Islam should predominate over another faith, particularly in the identification of children.

In Britain and other Western countries the prevailing cultural and legal context of autonomy in relationship formation and choice of marriage partner means that Muslim–Christian marriages may happen without conformity to religious rules or familial preference, for example in the case of Muslim women marrying non-Muslim men. Nevertheless, amongst those surveyed, Muslim identification remained strong even where marriages were deemed transgressive.

Amongst Christian partners, faith identification (of parents and children) was more likely to be treated as autonomous and personally negotiable in the context of marriage.

The experience of hybridity and liminality in these marriages may influence attitudes to faith itself and there was evidence of both ‘universalizing’ and ‘particularist’ faith responses amongst couples.     

Family- versus couple-initiated marriages in Turkey: Similarities and differences over the family life cycle

The present study aimed to investigate marital relationships of the Urban Turkish family. Questionnaires were given to both members of 430 couples at various stages of the marriage cycle. Information concerning demographic characteristics, spousal feelings, marital functioning, including division of labour and satisfaction with division of labour, decision-making, and conflict; and relationships with social network, including feelings for families of origin and frequency of interaction with families was obtained. Results revealed that in comparison to family-initiated marriages, couple-initiated marriages were more emotionally involving, less enmeshed with families, more egalitarian, and involved fewer conflicts. However, over successive stages of the marital cycle, conflict declined in family-initiated marriages and division of labour became less equalitarian in couple-initiated marriages. No differences between the two types of marriage emerged with respect to decision-making and conflict management style. Wives were reportedly more influential with respect to decisions concerning families and children than their husbands in both types of marriage. Couples at later stages of the marital cycle reported lower emotional involvement and less equalitarian division of labour. Relationships between educational level and various marital measures were also obtained. The results are discussed in relation to the possibly different marital schema entertained by men and women within the modernising context of Turkey and with respect to possibly different effects of modernization on different aspects of marraige.     

The First Year of Family- and Couple-initiated Marriages of a Turkish Sample: A Longitudinal Investigation

One hundred and thirty Turkish couples were interviewed twice during the first year of marriage. One fifth of the couples were involved in traditional family-initiated marriages and the rest were involved in Western-style couple-initiated marriages. The interviews included questions related to demographic measures, marital functioning, and relationships with social network. Analyses revealed earlier parenthood, greater decision power of women for housework-related decisions, and less frequent interaction with wife's than husband's family during the first months of marriage for family- than for couple-initiated marriages. Similarities such as gender stereotypic division of labour and marital decision making, high degrees of reported emotional involvement with spouse, reports of close feelings for and almost weekly contacts with the families of origin were also found. It was seen that, with time, husbands contributed more to traditional male duties and that the reported frequency of interaction with families and friends decreased. There was some evidence, with respect to interaction with social network, of convergence between the two types of marriage within the first year. The results were discussed in relation to interplay of marital typologies with time and culture.     

Marital interactions and experiences of women living in polygamy: An exploratory study

The study examines interactions and experiences of Bedouin women living in polygamous households in Israel. A mixed-method approach was applied in a two-part study. The quantitative part examined differences in differentiation of self and marital satisfaction between 50 Bedouin women in polygamous marriages and 50 in monogamous marriages. It found that, in polygamous families, women's levels of marital satisfaction were positively related to their I-position and fusion with others and negatively related to emotional cutoff and number of children at home, whereas among monogamous counterparts, marital satisfaction was only negatively associated with emotional cutoff. Surprisingly, fused relationships with the family of origin predicted higher satisfaction only in women in polygamous marriages. The qualitative part, which yielded deeper understanding of the authentic voices and experiences of 18 senior wives, revealed that they had severe emotional and physiological responses to their husbands' marriage to another woman. For most, particularly those who married young, living in a polygamous family adversely affected their marital satisfaction. Interactions ranged from violent relationships, accompanied by jealousy and anger, to respectful and harmonious relations. Along with the challenges, some women, especially the educated, chose proactive ways of coping. Educated women also preferred cohabitation with the other wife.     

His and her marriage: A multivariate study of gender and marital satisfaction

This study examined gender differences in marital satisfaction using the multidimensional marital inventory ENRICH. Contrary to previous research, the results indicated that men are somewhat more satisfied with their marriages than women. The findings also suggest that religion is a more important part of the marriage for men, whereas women esposed egalitarian roles to a greater extent. A significant interaction was found between marital distress and gender on the Sexual Relationship, Communication, Parenting and Children, and Equalitarian Roles scales, indicating that these areas may be particularly important in distressed couples. The differences in husbands' and wives' marital satisfaction found in this study are consistent with research suggesting that men obtain greater mental health benefits from marriage than do women. The explanation of the obtained gender differences are discussed with regard to measurement issues, sampling procedures, and power and task inequities. Sampling and differences in marital tasks and power are cited as the best explanations of the findings.     

Equality in the division of household labor: a comparative study of Jewish women and Arab Muslim women in Israel

In this study, the author compared perceptions of gender-based equality in the division of household labor among Jewish women (n = 60) and Arab Muslim women (n = 62) from dual-earner families in Israel. Guided by theories regarding the division of household labor, the author also explored the impact of 3 sets of variables--resources, gender-role attitudes, and job flexibility (flextime)--on perceived equality in the division of household labor. The findings revealed that the Jewish women tended to perceive the division of household labor as more egalitarian than did their Arab Muslim counterparts. Furthermore, the Jewish women had more egalitarian gender-role attitudes and more job flexibility than did the Arab Muslim women. However, all 3 sets of variables predicted perceived equality in the division of household labor to the same extent for both groups of women. Moreover, for both groups, education level correlated with attitudes toward household labor and with extent of job flexibility. Overall, the findings suggest that education may contribute to improving women's quality of life in both traditional and modem sociocultural contexts.     

Comstock,Gary David,Gay Theology Without Apology

Abstract

This article explores the theology of procreation in marriage from traditional Catholic and traditional Evangelical viewpoints. Both groups believe that children are an integral aspect of Christian marriage, yet the barren couple is welcomed in the community despite Church insistence on children in marriage. Voluntary childfree unions and gay marriages, however, are both rejected by traditional Catholics and traditional Evangelicals. I contend that in this particular cultural climate of gay rights, one hurdle to accepting childfree straight marriages in traditional Christian branches is the perceived dissolution of conventional marriage. If traditionalists affirm that a married couple may choose to not procreate, then there is very little to distinguish straight childfree marriages from gay childfree marriages. Removing one pillar of conventional marriage – children – will bring Christian unions closer to theoretical support for gay marriage, a move that many traditionalists would be loath to make.     

Relationship outcomes in Indian-American love-based and arranged marriages

The meaning and purpose of marriage, and the manner in which spouses are selected, varies across cultures. Although many cultures have a tradition of arranged marriage, researchers interested in marital dynamics generally have focused on love-based marriages. Consequently, there is little information on relational outcomes within arranged marriages. This study compared relationship outcomes in love-based and arranged marriages contracted in the U.S. A community sample of 58 Indian participants living in the U.S. (28 arranged marriages, 30 love-based marriages) completed measures of marital satisfaction, commitment, companionate love, and passionate love. Men reported greater amounts of commitment, passionate love, and companionate love than women. Unexpectedly, no differences were found between participants in arranged and love-based marriages; high ratings of love, satisfaction, and commitment were observed in both marriage types. The overall affective experiences of partners in arranged and love marriages appear to be similar, at least among Indian adults living in contemporary U.S. society.     

Marital satisfaction in covenant versus standard marriages: Is there a difference?

After the rapid increase of the American divorce rate in the late 20th century, one of the most conspicuous efforts of the marriage movement in the 1990s that was used to increase marital stability was the legislation of the covenant marriage license, a more restricted marriage license issued in three different states of the U.S. To investigate the marital life of newlywed covenant versus standard couples, a large-scale 5-year couple study was conducted between 1998 and 2003 in Louisiana. The present study uses this large-sample, multiple-wave, multiple-group dyadic dataset to examine differences in co-development and divorce rates in 297 covenant and 380 standard mixed-sex couples using a multiple group growth curve modeling and survival analysis. We examined differences in marital trajectories between covenant and standard couples as well as between husbands and wives in each marital group. The results show (1) that the couples in both groups experienced, on average, declines in marital satisfaction, and such a decline was slower in covenant husbands than their wives as well as those in standard marriages, and (2) that co-development in marital satisfaction was more prominent in standard marriages than in covenant marriages, meaning standard couple's marital satisfaction declined at a more similar rate than that of covenant couples. We provide possible explanations and discuss practical implications.     

When Muslims marry non‐Muslims: marriage as incorporation in a cape Muslim community1

This article, based on anthropological fieldwork in a township community in Cape Town, South Africa, in 2000, analyses genealogical data on the frequency of inter‐religious marriages in a coloured Cape Muslim community, and presents two Muslim marital narratives in order to illustrate what the limits of tolerance for atypical marital situations with regard to normative Islamic precepts may be in this specific Muslim community. I argue that the high frequency of inter‐religious marriages, as well as the high frequency of inter‐religious marriages involving Muslim‐born females, can only be explained by reference to a field characterised by socio‐religious fluidity, and by reinstating a notion of social agency of Muslim females in the organisation of their own marriages. I describe Cape Muslim identities as hybrid, and Islam as non‐determinative in the making of these identities.     

PERSPECTIVES ON TORTURE: Reports from a Dialogue Including Christian,Judaic, Islamic,and Feminist Viewpoints

Torture continues to be a pressing political issue in North America, yet religious scholarly reflection on the ethics of torture remains all but sidelined in public discourse for a variety of complex reasons. These reasons are explored—and critiqued—in this collection of reflections by Christian, Jewish, Muslim, and feminist religious ethicists. These scholars find that historical amnesia, forced if not twisted readings of classical texts and contemporary human rights instruments, and sociological factors are but a few of the factors challenging contemporary religious ethical discourse on torture.     

Blurring boundaries and advancing interreligious understanding by engaging textual ‘others’ in a women’s interfaith book group

This article casts analytical light on how Jewish, Christian and Muslim women develop understanding of religious identities by engaging with multidimensional textual ‘others’ in the Daughters of Abraham interfaith book groups. It focuses on a group discussion of a rabbi’s memoir about her religious journey. Drawing on ethnographic material and Talal Asad’s analysis of the relationship between text and reader, I examine how narratives outside primary religious texts influence ideas about Jewish, Christian and Muslim identities. I argue that the Daughters members’ appropriation of literary voices advances their engagement with religious diversity by developing understanding of religious self and others. Moreover, members’ navigation of inter- and intra-religious relations during discussions of texts blur boundaries for inclusion into this interfaith encounter. This examination raises questions about issues of identity, power dynamics and interfaith relations. Importantly, it provides novel insight into the understudied areas of women’s interreligious encounter and shared reading practices.     

Women of Polygamous Marriages in Primary Health Care Centers

Clinical implications for working with polygamous families are discussed following a report of research among a sample of 126 Bedouin-Arab women from polygamous marriages who were being seen in primary health care centers. Of these, 94 were senior wives who were followed by another wife in the marriage, and 32 were junior wives, the most recent wife joining the marriage. Data revealed that senior wives reported lower self-esteem as compared to junior wives. Findings also showed that senior wives reported poorer relationships with their husbands compared to their junior counterparts. Often when a husband married a second wife, the marriage could be based on love, rather than parental arrangement, an exchange, or consanguinity as in the first. These factors also contribute to the senior wife's low self-esteem and marital dissatisfaction.     

POWER AND INFLUENCE STRATEGIES IN VIOLENT AND NONVIOLENT MARRIAGES

How important is the use of physical violence in determining the balance of power within marriage? Do women in violent marriages make more use of indirect strategies in attempting to persuade their husbands than do women in nonviolent marriages? Is marital satisfaction related to influence styles? These questions are investigated by looking at decision making in couples and how this is related to the forms of influence strategies used by wives and husbands in violent and nonviolent marriages. Data from in-depth structured interviews with 137 self-identified battered wives and 137 comparison wives, some of whom were also found to have experienced violence from their husbands, are used to answer these questions. Results indicated that women with violent husbands used more influence strategies overall, although these women had less overall power in terms of decision making than did women with nonviolent husbands. The relationship of influence strategies to decision making was different for women with violent husbands than for those whose husbands were not violent. As expected, the use of coercive strategies related negatively to marital happiness, whereas positive strategies were positively predictive. Violence and other negative strategies should be included in future research on influence strategies in close relationships, and a positive-negative dimension should be included as a way of categorizing influence strategies.     

What's love got to do with it? Why some marriages succeed and others fail

This essay summarizes a 13‐year longitudinal study carried out in the United States that challenges conventional wisdom about courtship and the early marital roots of connubial distress and divorce. The study traced relationships from courtship, to the early years of marriage, to parenthood (for most), and to divorce (for some). The essay describes the germination of the study, how it was implemented, and what it reveals about why some marriages succeed and others fail. Couples' courtship and early marital experiences foreshadow: (a) whether they stay married or divorce, (b) whether they sustain satisfying unions if their marriage lasts, and (c) how quickly marriages that end in divorce break apart. Mutually satisfying marriages are differentiable from those that fail in that they both promise marital consanguinity and deliver on the promise.     

Marital Expectations in Strong African American Marriages

The current exploratory study utilized a family strengths framework to identify marital expectations in 39 strong African American heterosexual marriages. Couples reflected on their marital expectations over their 10 or more years of marriage. Three themes emerged through qualitative analysis and the participants' own words were used in the presentation of the themes. African Americans indicated that there was growth in marital expectations over time, with marital expectations often beginning with unrealistic expectations that grew into more realistic expectations as their marriages progressed. Participants also indicated that core expectations in strong African American marriages included open communication, congruent values, and positive treatment of spouse. Finally, participants explained there is an “I” in marriage as they discussed the importance of autonomy within their marital relationships. Results are discussed in association with existing research and theory.     

Religion and Family Relational Health: An Overview and Conceptual Model

This paper presents a review of research addressing religion and family relational health. Strengths of the extant data include the correlation of three dimensions of religious experience (religious practices, religious beliefs, and religious community) with certain aspects of mother–child, father–child, and marital relationships and specific connections between the three dimensions of religious experience and family relationships are identified. Key weaknesses in the research at present include a paucity of research examining the hows, whys, and processes involved behind identified religion–family correlations and a lack of data on non-nuclear families, families of color, interfaith families, and non-Christian religions including Judaism and Islam. Implications for clinical practice and recommendations for future research are offered. Loren Marks is an Assistant Professor of Family, Child, and Consumer Sciences in the School of Human Ecology at Louisiana State University. He and his research collaborator, David Dollahite of BYU, have conducted extensive qualitative research with over 125 Christian, Jewish, Mormon, and Muslim families to examine the interfaces between religion, individual development, and family relationships.     

Body Covering and Body Image: A Comparison of Veiled and Unveiled Muslim Women,Christian Women,and Atheist Women Regarding Body Checking,Body Dissatisfaction,and Eating Disorder Symptoms

Although Islam is the fastest growing religion worldwide, only few studies have investigated body image in Muslim women, and no study has investigated body checking. Therefore, the present study examined whether body image, body checking, and disordered eating differ between veiled and unveiled Muslim women, Christian women, and atheist women. While the groups did not differ regarding body dissatisfaction, unveiled Muslim women reported more checking than veiled Muslim and Christian women, and higher bulimia scores than Christian. Thus, prevention against eating disorders should integrate all women, irrespective of religious affiliation or veiling, with a particular focus on unveiled Muslim women.     

Social comparison and the drive upward revisited: Affiliation as a response to marital stress

To test theoretical ideas derived from classic and recent social comparison theory, two studies examined affiliative tendencies as a response to marital problems among individuals varying in marital dissatisfaction. Study 1 (n. = 632) showed that the higher the degree of marital dissatisfaction and the higher the uncertainty about how things are going in one's marriage, the stronger was the desire for affiliation (operationalized as the desire to talk with others about one's marriage). Moreover, among individuals high in marital dissatisfaction, a preference for upward affiliation was found, i.e. for contact with others having better marriages. Individuals with lower levels of dissatisfaction preferred affiliation with similar others. Women experienced more uncertainty and a stronger affiliative tendency than men. In Study 2 (n = 233), these findings were largely replicated. Moreover, it was shown that the desire to affiliate when facing marital stress was particularly strong among individuals high in interpersonal orientation.     

Blasphemy and Protection of the Faith: Legal Perspectives from the Middle Ages

ABSTRACT

Jewish, Christian, and Muslim legal traditions have all attempted to define and prohibit blasphemy: insult or verbal attack against their religion, against its rites and symbols, against God and his human representatives. Such laws could be internal (prohibiting blasphemy by members of the faith group) or external (prohibiting insult by those outside the faith). This article will first briefly trace the former, looking at how Jewish, Christian, and Muslim legal traditions from Antiquity and the Middle Ages define and prohibit blasphemy. The second part of the article will then focus on the second issue, looking at how Christian and Muslim legal traditions attempted to prohibit insults to the faith by adherents of other religions. We shall look, for example, at various Christian laws dealing with what was perceived as Jewish mockery of Christian ritual and sacred objects: from mock crucifixions allegedly practiced by Jews as part of Purim celebrations in the fifth-century Roman Empire to Jews who supposedly derided the Eucharist during thirteenth-century Corpus Christi processions. We shall in parallel examine prohibitions in Muslim legal texts (including the so-called Pact of ?‘Umar) of dhimmīs insulting the Prophet Muhammad or the Qur'an. This comparison will show that, while blasphemy was illegal and could be harshly sanctioned and there were lines that religious minorities must not cross, these lines were often not clearly delimited, and became the object of conflict and negotiation.