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St Francis Magazine Vol 8, No 4 | August 2012 Take the case of Mazhar. He converted from Islam way back in 1962 and married a Christian woman, Sadia. Mazhar’s parents accepted her quite well and in time even came to appreciate her more than their Muslim daughters-in-law, for she served them with kindness. Mazhar and Sadia had five daughters who, growing up, enjoyed a good relationship with their paternal grandparents. But then came the time for the eldest daughter’s marriage, to a Christian man. At this Mazhar’s Muslim family were furious and completely cut off all contact for the next fourteen years. I wondered why their reaction was so strong when they had tolerated Mazhar’s own marriage to a Christian Then there was the interview with Ruhama, the only woman in my sample who had converted before marriage. Several male interviewees had gone on after conversion to marry Christians without incurring dire wrath from their parents. Why then in Ruhama’s case did her marriage to a Christian man cause her parents to react in such violent fury that they sent thugs to beat him up and leave him with severe injuries A chance comment from a third interview showed me what lay behind this. After Nabila’s Muslim husband left her, his relatives came to put pressure on her and her children. Her adult son told me, They tried to pressurise us. They said ‘No, the boy can go where he likes and get married, we won’t let the girls go. Our family line will be spoiled’. Then it all made sense. It was all about patrilineal concepts of the “family line”, reinforced by sharia. Girls are given in marriage while boys are retained. Therefore even if a son converts and takes a Christian wife, and to all appearances they belong firmly in the Christian camp, this does not permanently rupture the blood-line in the eyes of his Muslim family. Their son retains in some sense a Muslim collective identity; and since he has probably not been able to St Francis Magazine is a publication of Interserve and Arab Vision 562
St Francis Magazine Vol 8, No 4 | August 2012 change his Muslim identity card, 101 his children will inherit this “Muslim” label too. But for a daughter or granddaughter to be taken in marriage by a Christian man is another matter altogether. She thereby is lost to the Muslim community, spoils the blood-line and brings shame on her whole extended family. This explains not only the violent reaction of Ruhama’s parents to her marriage, as a first generation female convert, but also why the female offspring of a male convert still face problems a whole generation later. It explains therefore why Salma’s relatives were so angry when she and her sisters married Christians, even though it was her parents who had converted years before. It just shows how the ramifications of marriage can rumble on in the realm of collective identity even to the next generation. 7 Implications for the Insider Movements debate 7.1. Summary In this paper I have sought to demonstrate that issues of identity for Christ’s followers from Muslim background are too complex to be condensed to a one-dimensional line called the C-spectrum. Reducing options still further to the stark polarity of “C4 vs. C5” or “Insider Movement vs. Historic Position” has led to an impasse which will not and cannot be broken until the model itself is changed. I have proposed the beginnings of an alternative model which takes identity seriously and which proposes an analysis in terms of core identity, social identity and collective identity. There is nothing sacrosanct about these categories, though they are widely recognised in the social sciences and this allows for comparisons to be drawn and for helpful insights to inform the debate. Nor is there anything special about the three-layer diagram of identity, though I believe it allows for more options than the single-line C-spectrum, especially if 101 Identity cards are a massive issue for converts in many Muslim countries. Even if a convert manages to get by with “Muslim” on the identity card, (s)he cannot shake off the ramifications for marriage and for the children’s identity. St Francis Magazine is a publication of Interserve and Arab Vision 563
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