Suchergebnisse

Abstract
This article offers an analysis of the role of Muslim imams in family counselling in Norway based on a survey (N = 35) and in-depth interviews (N = 10) with imams. There has till now been little knowledge about these issues. We find that family counselling is an important part of the work that imams do and they have a high degree of awareness about their potential role as counsellors, but they are also wary of their clients' high expectations and they stress the limitations of their own authority. One of the important issues the imams face in counselling has to do with the challenging role of Muslim husbands and the expectations husbands sometimes face.

This article examines whether religiosity moderates the influence of government assistance use on the charitable giving of Muslim and non-Muslim families in China. Using data from the 2016 China Family Panel Studies survey, the article finds that Muslims are as equally likely as non-Muslims to donate to charity, but that Muslim donors, on average, donate more than their counterparts. Additionally, Muslim donors and donors of other religions increase the amount of their giving when they receive more government assistance, while non-religious donors reduce their giving. Furthermore, as the level of government assistance increases, the donation amount grows at a much higher rate among Muslim donors than among donors of other religions. The theoretical contributions of the study and avenues for future research are discussed.

Despite the growing multi-faith and multi-ethnic nature of Britain, there is insufficient knowledge about diversity in family practices across ethno-religious groups. This book fills that gap, exploring family practices - values, roles, relationships, support systems and daily routines - among South Asian Muslim families in Britain

"Contemporary European societies are multi-ethnic and multi-cultural, certainly in terms of the diversity which has stemmed from the immigration of workers and refugees and their settlement. Currently, however, there is widespread, often acrimonious, debate about 'other' cultural and religious beliefs and practices and limits to their accommodation. This book focuses principally on Muslim families, and concerns how gender relations, and associated questions of (women's) agency, consent and autonomy, have become the focus of political and social commentary, with followers of the religion under constant public scrutiny and criticism. In short, Islam generally and the Muslim family in particular have become highly politicized sites of contestation, and the book considers how and why and with what implications for British multiculturalism, past, present and perhaps future. Practices concerning marriage and divorce are especially controversial and the book includes a detailed overview of the public debate about the application of Islamic legal and ethical norms (Shariʹa) in family law matters, and the associated role of Shariʹa councils, in a British context. The study will be of great interest to international scholars and academics researching the governance of diversity and the accommodation of other faiths including Islam"--Unedited summary from book cover.

In Bangladesh, due to economic growth and greater access to education, more girls and women are veiling, even as they are also more likely to be in school or employed. Some scholars identify this trend of women appearing both "more modern" and "more religious" as paradoxical. On the basis of 114 in-depth interviews with Bangladeshi migrant workers ( n = 57) in Saudi Arabia, Qatar, Singapore, and South Korea and their wives ( n = 57) in rural Bangladesh, I claim that Muslim women in middle-class Bengali families who veil are cultivating symbolic boundaries guided by an accountability structure of middle-class religiosity and gender conservatism. The increasing tendency of middle-class Muslim women to appear both "more modern" and "more religious" can be explained by examining the role that veiling plays in signaling class status through conspicuous consumption, moral superiority, and respectable femininity, differentiating them from lower class women. I conclude that "doing gender" through veiling must be understood as also "doing middle-class difference" in Bengali Muslim families in rural Bangladesh.

Mixed families offer a unique opportunity to explore the interrelated aspects of identity such as religion, ethnicity, and nationalism. In Israel, intermarriages of Muslims and Jews are particularly interesting because the complex tensions between these identities are intertwined with the national conflict between Israelis and Palestinians. However, such mixed families have rarely been studied. The purpose of this study is to identify the ways in which mixed families construct their identities in the context of a conflictual society. It is based on ethnographic work conducted among 16 Jewish–Muslim families. Findings indicate two patterns of identity formation: single identity, in which one spouse transitions to the other spouse's culture, and hybrid identity, in which each spouse takes part in the other's religious and cultural practices. This article demonstrates how socioeconomic status affects the choices that mixed families make in the process of identity formation in the context of a conflictual society.

Drawing on research conducted with British Muslim men and women living in Leeds or Bradford, Madeline-Sophie Abbas argues that government counter-terrorism measures have placed pressure on Muslim parents to counter extremism within their homes, something which can negatively impact relations within these families.

AbstractRecent studies conclude that ethnic minority families in Denmark tend to be dismissive of senior housing and municipal homecare services for elderly family members. A large proportion of Muslim minority families in Denmark attach great importance to caring for the elderly as a tradition and prefer to take care of their own elderly family members at home. Nevertheless, the fact that morality, incentives, and obligations in relation to care for the elderly may be legitimized and/or contested with reference to cultural traditions and Islam has not received much attention in current research. In this article, drawing on material from ongoing ethnographic fieldwork among Arab Muslim families in Denmark, I discuss how cultural and religious backgrounds may determine and influence perceptions and behavior regarding care for the elderly. By observing and engaging in the everyday life of an Arab Muslim family, I explore how caring for elderly people with health problems at home raises specific questions about obligations and triggers negotiations across genders and generations. I argue that besides kinship and ethnicity, it is equally important to consider religiosity in an attempt to learn more about how Arab Muslims care for their elderly family members.

Culturally sensitive practices when working with young children with disabilities and their families are key to producing socially valid goals. In this article, we provide teachers with guidelines on how to best support Muslim families who have children with extensive support needs. Islam is the second-largest religion in the world, yet many non-Muslims might not be familiar with the religious practices of Muslim families. Thus, we provide an overview of the five pillars of Islam and suggest adaptations that may be required. Practitioners are encouraged to use the "LAFF don't CRY" active listening strategy when working with families from diverse backgrounds. Additional resources to foster religious diversity are presented.

This research explores the potential relational dialectics emerging in arranged marriages among Muslim families in Beirut, Lebanon. The study focuses on the tensions rising during the pre-wedding stages of the arranged relationship, during which candidates evolve from total strangers, to fiancés, and ultimately to spouses. Based on a thematic analysis of interviews with sixteen couples, the study revealed six major dialectical tensions emerging along partners' socio-religious, emotionl, and gender differences, or due to parental interventions: Arranged vs. romantic script, interpersonal vs. social frames, commitment vs. autonomy, traditional vs. liberal gender roles, emotions vs. reason, and family inclusion vs. seclusion. The couples coped with tensions mostly by resorting to religion and to other family members for guidance, by reframing their conditions according to their ideal relational script.

AbstractWithin Israeli Muslim society, men with intellectual disabilities are likely to marry nondisabled women through arranged marriages and create families. This article explores the role of grandparents with these families from the perspective of each family's social worker. A thematic analysis was conducted of 19 semistructured interviews with Muslim social workers serving Muslim families with intellectually disabled fathers. Consistent with cultural norms, paternal grandparents are extremely involved in the lives of these couples and hold responsibilities in many aspects of these couples' family lives. Social workers reported that the nondisabled wives, however, viewed the engagement as intrusive and controlling. Maternal grandparents' contributions were crucially supportive, albeit limited by Muslim cultural norms that placed households under paternal family control. Social workers had conflicted feelings regarding paternal grandparent involvement. Social workers working with Muslim fathers with intellectual disabilities should promote supportive paternal grandparent involvement and ensure that such engagement does not undermine the autonomy or well-being of the nondisabled mothers. Practice guidelines are presented.