Religious education of children in interfaith marriages

‘My father is Muslim and my mother is Christian: What about me?’ Religious identity and agency within mixed families in Morocco

“…The main observation shows a mix of continued affiliation with the religion of the father (Islam) and a discontinuation of any form of religious identification. In line with Cerchiaro (2020), Kurttekin (2020), Edwards et al (2010), andFroese (2008) who worked on interreligious families, none of the 51 mixed individuals we met identify themselves as being mixed religiously, although they almost all identify as being nationally, culturally, and linguistically mixed, and none of them identify as being Christian, two important findings that need to be further explored. Half of our participants also define themselves as non-Muslim.…”

Juridical Review of Interfaith Marriages and Its Legal Consequences Regarding Inheritance Sharing

“…The purpose of marriage is to build an eternal home. So that interfaith marriages have no advantages but disadvantages for the husband and wife and even the children they give birth to [11].…”

Above and beyond social boundaries: Everyday life of Mixed Muslim–non-Muslim families in contemporary societies Au-delà des frontières sociales : le vécu des familles mixtes musulmanes-non-musulmanes dans les sociétés contemporaines

“…Une partie de cette littérature est axée sur la manière dont ces couples gèrent la différence religieuse au quotidien et fait ressortir les conflits potentiels qui risquent d’en découler. La recherche de Froese (2008) en Allemagne et celle de Kurttekin (2020) au Royaume Uni offrent un aperçu du milieu religieux dans lequel les enfants des familles chrétiennes-musulmanes sont éduqués. Froese (2008), par exemple, conclut que les enfants issus de couples mixtes manifestent « a silent deficit through […] the problems of verbalising their own belief, the lack of lucidity in formulating religious questions and the potential rivalry of parental religions » (p. 45).…”

“…A part of this literature focused on how these couples deal with religious difference in everyday life, emphasizing the potential conflicts that may arise from this. The work of Froese (2008) in Germany and that of Kurttekin (2020) in the United Kingdom give an insight into the religious world of children raised in Christian-Muslim families. Froese (2008), for example, concludes that these children reveal 'a silent deficit through […] the problems of verbalising their own belief, the lack of lucidity in formulating religious questions and the potential rivalry of parental religions' (p. 45).…”