New Directions in Kinship Study: A Core Concept Revisited

Franklin,; Mckinnon,

doi:10.2307/3596704

Cited by 7 publications

(7 citation statements)

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“…Central to the organization and control of sexuality and procreation, it produces kinship, regulates fatherhood and descent, organizes domestic economies of labour and care, and functions as a means for the transfer of wealth. This indicates that marriage is central to the production, reproduction, and transformation of families, ethnicities, religious groups, nations, and other social formations (Franklin and McKinnon 2000;Young et al 1981). As marriage is such a crucial institution, it should then not come as a surprise that a wide variety of actors has a strong interest in how marriages are concluded (Hasso 2011).…”

Section: State Regulation Of Religion and Marriagementioning

confidence: 99%

Contextualizing Muslim Religious-Only Marriages

Akhtar¹,

Moors²,

Probert³

2018

Sociol. Islam

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This special issue focuses on Muslim religious-only marriages, which are marriages not recognized by state authorities but which at least one of the parties involved considers religiously valid. The practice of informal religious marriages has manifested in different parts of the world, and such marriages have become a topic of debate and intervention. In a tripartite dynamic, state authorities are involved in attempts to regulate or criminalize religious-only marriages, religious actors play a variety of roles, and the couples involved are left to navigate an increasingly controversial field. This special issue explores these issues in detail by investigating the interactions among state authorities, religious actors, and the couples themselves, and the motivations of each in their engagement with the others.The contributions to this special issue were, with one exception, presented at the two-day symposium Unregistered Muslim Marriages-Regulations and Contestations. This symposium was organized by Rajnaara Akhtar and Annelies Moors and held in April 2017 at the De Montfort University in Leicester, in conjunction with the University of Amsterdam.1 All of the papers are based on well-grounded empirical research. The authors employ a variety of methods, from participant observation, informal conversations, and semistructured interviews to discourse analysis of texts and images and social media use. They have worked with different interlocutors, including state actors, religious authorities of various standing and persuasions, ngos, and ordinary Muslims involved in these marriages. Research has been conducted both in Muslim-majority settings (Malaysia, Tunisia, and Jordan) as well as in countries where Muslims are a religious minority (Norway, England, and the Netherlands), in states that have developed a diverse range of policies on Muslim religious-only marriages, and with Muslim constituencies that differ both in terms of ethnic and national backgrounds and with respect to the nature of their religious commitment.

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Section: State Regulation Of Religion and Marriagementioning

confidence: 99%

Contextualizing Muslim Religious-Only Marriages

Akhtar¹,

Moors²,

Probert³

2018

Sociol. Islam

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“…Similarly, reproductive technologies reveal the instability of conventional kinship structures and assumptions about blood and biology. While traditional kinship studies viewed heterosexual procreation as the foundation of kinship (Schneider, 1984), thereby excluding LGBTQ kinship configurations (Hayden, 1995: 43), the ‘new’ kinship studies (see, for example, Franklin, 1997; Franklin and McKinnon, 2000, 2001; Franklin and Ragone, 1998; Strathern, 1992) recognize that the kinship implications of blood/nature/biology versus affinity/choice/love, formerly viewed as distinct and hierarchical, are embedded in historical, social and cultural relations and are, in fact, unstable and open to reconfiguration. Queer studies of kinship (see Freeman, 2008; Hayden, 1995; Lewin, 1993; Luce, 2002; Mamo, 2007; Weston, 1991, 1998a, 1998b) move away from foundational biological arguments, suggesting instead that kinship can be about dependence, vulnerability, relationality, futurity, sexuality and choice.…”

Section: Theoretical Underpinningsmentioning

confidence: 99%

Space invaders: Queer and trans bodies in fertility clinics

Epstein¹

2017

Sexualities

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This article draws on three narratives from a Canadian research project on LGBTQ people and fertility clinics to illustrate how LGBTQ bodies, identities and family configurations are frequently misrecognized and unintelligible in the fertility clinic context. The flow of the patient through the clinic is disrupted by the inability of clinic staff to disentangle the assumptive links made between body parts, gametes, gender, sex, sexual orientation, sexual practice and family configuration. The author explores how the 'gender and kinship labour' and processes of objectification that typically operate in the fertility clinic to bolster conventional masculinities and femininities break down in relation to queer and trans bodies, and offers the beginnings of a framework to assist practitioners, and others, to conceptualize and work more effectively with LGBTQ people.

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“…More recently, leadership that examines diversity, equality and social justice is beginning to emerge (Byrd, 2009; Horsford, 2012; Johnson-Bailey and Alfred, 2006; Santamaria and Santamaria, 2012). Social justice leadership questions the approaches and training undertaken when preparing leaders (Dantley, 2002; Franklin and Mckinnon, 2000; Larson and Murtadha, 2002). Emphasis has been placed on educating schools and early years leaders to consider more carefully moral values and to respect being just, fair and equitable (Grogan and Roberson 2002; Larson and Murtadha, 2002; Theoharis, 2004).…”

Section: Black Women’s Leadershipmentioning

confidence: 99%

Black women’s intersectional complexities

Curtis¹

2017

Management in Education

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Recent educational literature has produced a plethora of gendered experiences encountered by women working towards leadership positions in education. Gender plays a complex role that shapes the relationship between perceived ideals of womanhood and leadership. This paper focuses on the variations in leadership and management distributed in the early years and the competencies needed in areas of socio-economic deprivation. The paper has focused on the findings taken from a research study (2014) that involved the lived experience of eight black women leaders within the UK. The study by Curtis (published 2014, see text for details) highlights a number of demanding complexities that do include gendered assumptions relating to the role of leadership within educational establishments. These issues pertain to certain identifying factors, such as a leader’s accent or choice of dress and traditional hairstyles (e.g. braids, afro, dreads or weaves). Alongside women’s choice of food, including any personal dietary requirements linked to religious beliefs, are areas that identify black women leaders with identities separate from those dominant within society. Such ideals may include a prescriptive view of women as leaders. The road to leadership demands a crescendo of shared voices and visions that support the diversity in the expression of women’s values, shaped by their perception, intuitive lenses, worldviews and lived experiences. This paper is intended to present black women’s intersections as one in which black women share skilfully their biculturalism and their abilities to act as a bridge for others sharing their cultural competencies.

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New Directions in Kinship Study: A Core Concept Revisited

Cited by 7 publications

References 0 publications

Contextualizing Muslim Religious-Only Marriages

Contextualizing Muslim Religious-Only Marriages

Space invaders: Queer and trans bodies in fertility clinics

Black women’s intersectional complexities

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