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                <term xml:lang="fr">relations interethniques</term>
                <term xml:lang="fr">transmission</term>
                <term xml:lang="fr">islam</term>
                <term xml:lang="fr">division sexuelle du travail religieux</term>
                <term xml:lang="fr">conflits normatifs</term>
                <term xml:lang="fr">agentivité</term>
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              <p>The numerous studies on the religious practices and on the forms of political agency of the migrants, and then of their female descendants do not find a counterpoint towards the Islam of migrant women. The demolition of a faith in a culture and in a religion “of origin”, was not completely accomplished in the case of the women arrived in France within the framework of the family entry. It is by the sexual division of the religious work and the conflicts of power that this article intends to approach the question of the autonomy margins of the migrant women within the religious transmission. By taking into account at the same time the transmission of the mothers towards their children and the “fortifying” transmission operated by their children, the normative speeches of the religious leaders of Islam (institutional and charismatic) appear as an inclusive third, a social operator forcing each of these actors to position themselves with respect to the maternal or filial status.</p>
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              <p>Les nombreux travaux sur les pratiques religieuses et sur les formes de mobilisation des migrants, puis de leurs descendantes ne trouvent pas de contrepoint du côté de l’islam des migrantes. La déconstruction d’une croyance en une culture et en une religion « d’origine », n’a pas été totalement effectuée dans le cas des migrantes arrivées en France dans le cadre du regroupement familial. Figurant dans le jeu social comme des mères « porteuses de dispositions aliénées » elles continuent d’être pensées comme pouvant reproduire à l’identique des formes normatives coupées des rapports sociaux, indépendamment du contexte migratoire. C’est par l’entrée de la division sexuelle du travail religieux et des conflits de pouvoir afférant que cet article entend aborder la question des marges de manœuvre des migrantes au sein de la transmission religieuse. En prenant en compte à la fois la transmission des mères à l’égard de leurs enfants et la transmission « remontante » opérée par les « descendant(e)s », les discours normatifs des leaders religieux de l’islam (institutionnel et charismatique) apparaissent comme un tiers inclus, un opérateur social obligeant chacun de ces acteurs à se positionner à partir du statut maternel ou filial.</p>
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