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<p>While intersectionality studies have considerably enriched our understanding of the matrix of power relations that produce inequalities along class, race and gender lines, they have more rarely engaged with the issue of religion. In the last ten years, various authors have called for a more thorough investigation on the role of religion in intersectionality and have stressed the need for empirically grounded studies in this domain. This paper answers these calls by looking at the specific case of Black Muslims in France. Relying on in-depth interviewing with French Muslims of sub-Saharan and Comorian descent and recent statistical evidence from the 2019-2020 <i>Trajectories and Origins&#xa0;2</i> survey (INED-INSEE), I highlight three ways through which religion can be taken into account by intersectionality theory: 1) Religion acts as an additional category of oppression (religion as <i>additive</i>); 2) religion interacts with race, gender and class in ways that are equivocal, producing effects of dissonance, hyperbolization or euphemization (religion as <i>interactive</i>); 3) religion produces discourses that both reflect and reflect upon inequalities, with the effect of either cementing or loosening the intersectional matrix (religion as <i>reflexive</i>).</p>

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What does religion do to intersectionality? Insights from French Black Muslims

  • 期刊论文

  • 发表日期：

    2025年10月29日

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  • Juliette Galonnier

摘要

While intersectionality studies have considerably enriched our understanding of the matrix of power relations that produce inequalities along class, race and gender lines, they have more rarely engaged with the issue of religion. In the last ten years, various authors have called for a more thorough investigation on the role of religion in intersectionality and have stressed the need for empirically grounded studies in this domain. This paper answers these calls by looking at the specific case of Black Muslims in France. Relying on in-depth interviewing with French Muslims of sub-Saharan and Comorian descent and recent statistical evidence from the 2019-2020 Trajectories and Origins 2 survey (INED-INSEE), I highlight three ways through which religion can be taken into account by intersectionality theory: 1) Religion acts as an additional category of oppression (religion as additive); 2) religion interacts with race, gender and class in ways that are equivocal, producing effects of dissonance, hyperbolization or euphemization (religion as interactive); 3) religion produces discourses that both reflect and reflect upon inequalities, with the effect of either cementing or loosening the intersectional matrix (religion as reflexive).