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In the context of marriage migration, women are believed to be held back or constrained by their husbands, family and religion from integrating and partaking in (regular) citizenship and Dutch courses, which denies their agency as both wives and citizens. Additionally, their personal choice to become mothers is believed to exacerbate their position as passive citizens: becoming a mother supposedly leaves little time to invest in integration courses, especially since day-care services are an important threshold. As these representations and policies are often not based on rigorous research that consults these migrant women, this research aims to fill this gap by bringing together the gendered representations and policy views on marriage migration, and lived experiences and desires as articulated by migrant women themselves. Another aim is to find out how exactly Moroccan migrant women navigate these structures as affective migrant mothers, and the role of religion in this. [ABSTRACT FROM AUTHOR]

Integration policies and citizenisation programmes tend to have narrow conceptions of 'good' citizenship and are often articulated alongside specific assumptions regarding different migrant groups. This study draws on the qualitative research of a unique citizenisation pilot programme in Flanders, Belgium. The programme offered the combination of language courses, citizenisation and education support, and specifically targeted low literate migrant mothers from a non-EU background. Our analysis reveals the discrepancies between dominant discourses about integration and citizenisation and the participants' own views and experiences. We found that the government-subsidised local programme primarily focused on the mothers' citizenship in terms of linguistic and cultural integration, while the women themselves mostly endorsed an affective citizenship as mothers, wives and community members, by centralising mothering and care work. Furthermore, the programme oscillated between paternalism and support, visible in discourses of 'need' and 'empowerment'. And finally, the mothers' agency to navigate between the programme's objectives and their own were dependent on their intersectional positionings; the more literate and the longer their residence in the host society, the more critical they were regarding the programme's agenda. Based on these findings, some empirically obtained directives for future citizenisation programmes are suggested. [ABSTRACT FROM AUTHOR]