Religion, Migration and Identity

Frederiks, Martha

doi:10.1163/15733831-12341400

Cited by 12 publications

(4 citation statements)

References 24 publications

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“…And doing so could encourage misinterpretation and analysis that could actually harm interreligious education. However, contrary to the Anglo-American debate (Frederiks 2015), practical theology in western Europe historically seemed to ignore the global phenomenon of migration. Refugees, migrant workers, and ethnic cleansing are worldwide realities, but the western European world has rarely acknowledged these issues in public.…”

Section: A New Exercise: An Interreligious Passportmentioning

confidence: 94%

Training for Interreligious Classroom Teaching: An Empirical Study

Kienstra

Dijk-Groeneboer

Boelens

2019

Religious Education

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Interreligious education should support cultural and religious diversity in the classroom by inviting new perspectives. Four contexts are important in this regard, as follows: auto-interpretation of one's own religious tradition, auto-interpretation of foreign traditions, allo-interpretation of one's own religious tradition, and allo-interpretation of foreign traditions. Previous empirical research in the Netherlands has indicated that interreligious learning is not possible in the classroom. However, this study investigated interreligious education from the teaching perspective by conducting an exercise among twenty-four religious and worldview teachers. Specifically, a combination of student teachers, schoolteachers, and teacher trainers took part in a secondary school workshop before answering interview questions. Most participants discussed their own or foreign traditions using auto-interpretation. However, approximately half of all teacher trainers discussed their own traditions using allo-interpretation, although none discussed foreign traditions from the same perspective. In addition, student teachers reached the highest level of interreligious learning available in this study by using multiple perspectives to promote inquiry and engage in productive debate. Although interreligious education is problematic at multiple teaching levels, these results indicate that interreligious teaching practices may be improved through increased training.

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Section: A New Exercise: An Interreligious Passportmentioning

confidence: 94%

Training for Interreligious Classroom Teaching: An Empirical Study

Kienstra

Dijk-Groeneboer

Boelens

2019

Religious Education

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“…A growing subfield in transnational migration theory pertains to transnational religion (Adogame 2010;Csordas 2009;Frederiks 2015;Sharaby 2022). Publications use the transnational lens as their main theoretical approach to issues of human mobility and religious practices across borders, even if the specific theoretical or practical difference between the transnational and the migration approaches is not always clear.…”

Section: Transnationalism and Religious Studiesmentioning

confidence: 99%

“…Martha Frederiks presents various "transnational religious practices" (Frederiks 2015; see also Levitt 2004) to describe how members of the Redeemed Christian Church of God in London interact with church headquarters in Nigeria. Afe Adogame uses the term "transnational migration" to describe the "complex, pendular and multidirectional movement" (Adogame 2010, p. 56) of migrants, underscoring how their migratory narratives demonstrate that their journey from Africa to Europe involves much more than a change of place.…”

Section: Transnationalism and Religious Studiesmentioning

confidence: 99%

Transnationalism and Hybridity in Religious Practices during the Migration Process: The Zera Beta Israel in Ethiopia and Israel

Talmi-Cohn

2022

Religions

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This article examines the complexity of religious practices and beliefs among a group of Zera Beta Israel (Falash Mura) members before, during, and a decade after their immigration process to Israel. This community, with roots in Judaism, converted to Christianity in the 19th century, complicating their request to immigrate to Israel along with Beta Israel members (Ethiopian Jews who had not converted to Christianity). Following an average 15-year wait in Ethiopian transit camps, they spent about two years in Israeli absorption centres and underwent conversion to rabbinic Judaism. This study aims to elucidate notions of religious, cultural, and oppositional transnationalism through life experiences described by Zera Beta Israel community members. Drawing on transnational theory and an interpretative qualitative approach, it develops and analyses 25 in-depth, semi-structured interviews and conversations conducted with members of the Zera Beta Israel community in Ethiopia and Israel. The findings challenge conventional binary perceptions and conceptual categories, such as Jewish–Christian or religious–secular and demonstrate the fluidity and complexity—the hybridity—that exists in the contexts of religion and immigration.

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“…Previous migration research has detected knowledge deficits in relation to family (König and de Regt, 2010; Kraler, 2011), gender (Hibbins and Pease, 2009), and religion (Frederiks, 2015). The importance of examining fiction has also been justified in earlier studies: “An awareness of the heterogenous perspectives on the migration-religion nexus permits a deeper understanding of the multiple ways in which age, generation and life-stage influence, and are influenced by, migratory experiences and religious identity and identification alike” (Fiddian-Qasmiyeh, 2016: 155).…”

Section: Gendered Family Practices and The Generational Gapmentioning

confidence: 99%

Toward postmigrant realities in Leila Aboulela’sElsewhere, Home

Englund

2020

The Journal of Commonwealth Literature

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The number of migration narratives published in recent years in the form of short stories, novels, poetry, and nonfiction has been considerable, particularly by writers connected with the African continent. Previous studies on this body of work have included investigations of identity and otherness, transnational connections, and cosmopolitan aspirations. Despite this abundance of perspectives on the literature, there have also been urgent calls for new ways of theorizing migration (Fasselt, 2019; Kraler, 2011; Edmunds, 2006). Postmigration is just such an intervention, a concept that aims to go beyond previous meanings of migrant and migration, to critique instances of othering and the gap between the margins and the majority society (Römhild, 2017), and to focus explicitly on trajectories relating to the future. Postmigration, as outlined by Roger Bromley (2017: 39), is not a concept solely tied to temporal distinctions, but is also ideological in its attempts to construct “a new set of emergent spaces of plurality”. The present article argues that Leila Aboulela’s short story collection Elsewhere, Home (2018) manifests such spaces, particularly through its representations and negotiations of gender, family practices, generation, and religious belief and practice. My analysis shows that Aboulela subverts tropes regarding gendered and religious identity and mobility. Elsewhere, Home is no longer primarily occupied with the displacement of individual characters but moves toward seeing migration as interaction and participation instead of integration (Moslund and Petersen, 2019), and as transcultural (Petersen and Schramm, 2017) instead of transnational.

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Religion, Migration and Identity

Cited by 12 publications

References 24 publications

Training for Interreligious Classroom Teaching: An Empirical Study

Training for Interreligious Classroom Teaching: An Empirical Study

Transnationalism and Hybridity in Religious Practices during the Migration Process: The Zera Beta Israel in Ethiopia and Israel

Toward postmigrant realities in Leila Aboulela’sElsewhere, Home

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