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Purpose: The aim of this research includes an in-depth understanding of the legal framework for marriage in Indonesia, including the principles governing the rights and obligations of husband and wife, as well as the legal implications of marriage agreements. This research provides in-depth insight into the validity of marriage agreements in the context of land ownership rights in mixed marriages in Indonesia.   Theoretical framework: This theoretical framework summarizes the main aspects that need to be considered in research regarding the validity of marriage agreements and their impact on land rights in mixed marriages in Indonesia. It is hoped that the integration of these theories can provide a comprehensive and in-depth view of the issues relevant to this research.   Design/methodology/approach: This research method uses a legal approach research method. The research methods described include three main approaches, namely the Statute Approach, the Conceptual Approach, and the Case Study Method. The Legal Approach involves an in-depth study of the Laws and related legal regulations relating to the legal issues the author raises.   Findings: Juridical analysis reveals that the marriage agreement may be considered void due to non-fulfillment of the principle of good faith. This could lead to the annulment of the agreement, resulting in the land reverting to state ownership. The complexity arises from the state being potentially harmed as a third party. However, the analysis suggests that the agreement's objective conditions are not met, making it null and void, leading to the return of the land to state ownership.   Research, Practical & Social implications: The results of this research can provide guidance for law enforcement officials in handling cases related to the cancellation of marriage agreements carried out intentionally or fraudulently. The practical implications can also be seen in the influence on the process of making marriage

Mixed marriage has become a common thing nowadays, but the arrangement in Indonesia is still limited. Even until now there has been no regulation regarding mixed marriages between Civil Servants and Foreign Citizens, even though their status as Civil Servants has various special consequences. Thus, there is a need for a special arrangement to accommodate the rights and obligations of perpetrators of mixed marriages between civil servants and foreign citizens. This type of research uses a normative juridical approach. Based on this research, it can be concluded that the urgency of establishing a regulation on mixed marriage between civil servants and foreigners is needed as a guide for civil servants in fulfilling their rights and obligations and their implementation needs to be outlined in the revision of PP. 10 of 1983 and PP. 7 of 1977.

Mixed marriage has become a common thing nowadays, but the arrangement in Indonesia is still limited. Even until now there has been no regulation regarding mixed marriages between Civil Servants and Foreign Citizens, even though their status as Civil Servants has various special consequences. Thus, there is a need for a special arrangement to accommodate the rights and obligations of perpetrators of mixed marriages between civil servants and foreign citizens. This type of research uses a normative juridical approach. Based on this research, it can be concluded that the urgency of establishing a regulation on mixed marriage between civil servants and foreigners is needed as a guide for civil servants in fulfilling their rights and obligations and their implementation needs to be outlined in the revision of PP. 10 of 1983 and PP. 7 of 1977.

Scholars of interfaith tolerance and conflict in the pre-modern Mediterranean have largely overlooked the history of mixed marriage, that is, the binding union between men and women from different religious communities. Concentrating on pre-modern Iberia but looking as well at wider Mediterranean contexts, the collection of essays gathered here examines mixed marriage in relation to religious conversion and the family.

Before the decision of the Constitutional Court of the Republic of Indonesia that led to the amendment of Article 29 paragraphs 1, 3 and 4 of Act No. 1 of 1974 on Marriage, Indonesian citizens involved in mixed marriages who did not enter into a marriage agreement regarding the separation of properties experienced difficulty in obtaining land ownership right. This is due to the Agrarian Law which stipulates that only Indonesian citizens can have ownership rights to land. Also, the agreement can only be done before or at the time the marriage is held. However, the decision of the Constitutional Court opens up the possibility of marriage agreements during the married life of the couple. Finally, with respect to Indonesian citizens who are married to foreigners, the marriage agreement is a welcome solution that will enable them get their rights back as applies to other Indonesian citizens. Despite the changes to the provisions in several articles of the Marriage Law, some problems still exist, such as the problem related to the inheritance rights of children of mixed marriages, who have dual nationality before the age of 18 years. Finally, it is hoped that the changes in the contents of the article will not change the nature of a household regarding the purpose of happiness based on the One Supreme God.

Before the decision of the Constitutional Court of the Republic of Indonesia that led to the amendment of Article 29 paragraphs 1, 3 and 4 of Act No. 1 of 1974 on Marriage, Indonesian citizens involved in mixed marriages who did not enter into a marriage agreement regarding the separation of properties experienced difficulty in obtaining land ownership right. This is due to the Agrarian Law which stipulates that only Indonesian citizens can have ownership rights to land. Also, the agreement can only be done before or at the time the marriage is held. However, the decision of the Constitutional Court opens up the possibility of marriage agreements during the married life of the couple. Finally, with respect to Indonesian citizens who are married to foreigners, the marriage agreement is a welcome solution that will enable them get their rights back as applies to other Indonesian citizens. Despite the changes to the provisions in several articles of the Marriage Law, some problems still exist, such as the problem related to the inheritance rights of children of mixed marriages, who have dual nationality before the age of 18 years. Finally, it is hoped that the changes in the contents of the article will not change the nature of a household regarding the purpose of happiness based on the One Supreme God.

Blandäktenskap inom islam definieras som att gifta sig utanför tron och skiljer mellan män samt kvinnor. Män är tillåtna att gifta sig med en kvinna från de Abrahamitiska religionerna (Judisk/Kristen). Kvinnor däremot får enbart ingå äktenskap med en muslimsk man.Denna kandidatuppsats i sociologi hade som syfte att via en kvalitativ ansats undersöka hur troende muslimska män i Sverige ser på muslimska kvinnors rätt att ingå äktenskap utanför islam.Undersökningen inriktar sig på vilka synsätt och attityder männen har angående blandäktenskap. Eftersom kvinnans position i val av äktenskap var ett återkommande tema under studien, valde vi att även att behandla frågan, hur påverkas muslimska kvinnor av dessa synsätt och attityder. Studiens primärdata samlades in genom sex semistrukturerade intervjuer med sex troende muslimska män i Sverige, utan någon relation till varandra. Behandling av empiriskt insamlade data utfördes genom tematisering som slutligen ledde till fyra teman.Syftet med studien är att använda R.W. Connells maskulinitetsteori (hegemonisk maskulinitet) och begreppet homosocialitet för att analysera muslimska mäns attityder samt synsätt ifråga om muslimska kvinnors rätt att ingå blandäktenskap.Resultaten visade att samtliga sex intervjuade muslimska män hade en negativ inställning till muslimska kvinnors rätt att gifta sig utanför islam. Männen var även negativa till förändringar i förhållande till kvinnor och ökade rättigheter ifråga om blandäktenskap. Somliga män fokuserade mer på tolkningar samt antaganden om religiösa texter, medan andra la emfas på kultur och tradition. Ett tydligt mönster bland de muslimska männen var åsikten att äktenskap är en kollektiv angelägenhet snarare än en individuell rättighet. Vi har dragit slutsatsen att det finns en skillnad mellan män och kvinnor ifråga om att ingå äktenskap inom islam. Detta i sin tur leder till att kvinnors beteenden, frihet och valmöjligheter påverkas av mäns åsikter och antaganden kring tolkningar av, Mixed marriages within Islam are defined by marriage outside of the religion, and differs between men and women. Men are allowed to marry women from the Abrahamic religions (Jewish/Christian). Women on the other hand are only allowed to espouse a Muslim man. This Bachelor’s Thesis of Sociology had the purpose through qualitative measures, investigate how believing Muslim men in Sweden view Muslim women’s rights to engage in marriages outside of the Islamic faith. The study focuses on the views and attitudes of Muslim men. As women’s position in the choice of marriages was a recurring theme in the study, these were also accounted for in terms of how their views and attitudes affects Muslims. The study’s primary data has been collected through six semistructured interviews with six faithful Muslim men in Sweden, with no relationship to each other. Through the collection of empirical data, which, through thematizing, resulted in four distinct themes. The purpose of this study was to answer the analysis from a perspective that adheres to Connells theory of masculinity (hegemonic masculinity) and the term “homosocial”. The result from the study showed that all six interviewed Muslim men, generally, had a negative attitude towards Muslim women’s rights to marry outside the religion. The (Muslim) men were also negative to changes regarding (Muslim) women and the liberation of their rights around mixed marriages. Some men exhibited an increased focus on the interpretation of religious texts, as well as assumptions, whilst others emphasized culture and tradition. An articulate pattern amongst the Muslim men manifested through opinions that a marriage is a collective matter rather than an individual affair. The analysis concludes that there is a difference between men and women and their rights within the engagement of marriage. This leads to women’s behavior, freedom and choices are dictated by men’s opinions, assumptions and interpretations of religious texts. Although demo

Throughout history South Africa has been dominated by a white race group and during the era of apartheid racial segregation was encouraged as well as an idea of racial order was established through institutionalised racism. Marriage across racial borders was prohibited according to the Mixed Marriages Act. The end of apartheid and the transition to democracy in 1994 meant a radical political change within the country, but the issue of race became a question of social and economic inequality. In this essay I study the approaches and experiences of interracial couples in the post-apartheid society, and interracial couples impact on the South African society. I am particularly interested in the South Africans idea of social order today and whereas racial thinking is still present in the postapartheid society. I use qualitative content analysis to discuss ideas of order in relation to race and my material consist in audio files from interviews with interracial couples, as well as literature, books and articles. In my analysis I discuss cultural and social norms, fear of race pollution, prejudice and racial stereotypes as well as thoughts about unity and humanness. Racial thinking is still present in the South African society although the development of relationships across racial borders has increased since the end of apartheid. The interracial couples in my study notice a certain uncomfortableness among the people in their surroundings, some more than others, because people are still getting used to the thought of interracial couples. Although racist beliefs and power relations are still implied by the surroundings the couples appear to feel increasingly at home in South Africa, even though they live in an in-between world, in a New South Africa.

Syftet med studien har varit att undersöka hur kosovoalbaner ser på blandäktenskap i dagens Sverige. Vidare var studiens frågeställningar: hur intervjupersoner ser på relationer med någon med annan bakgrund och hur de upplever familjens åsikter. Dessa frågor har i sin tur besvarats med hjälp av empirisk studie, tidigare forskning och teoretiskt ramverk. Kvalitativa intervjuer med sex kosovoalbaners intervjusvar har varit grunden för insamlingen av materialet. Sammanfattningsvis visar resultatet att respondenterna inte har något emot blandäktenskap, men att de själva inte hade valt att gifta sig med någon utanför den etniska gruppen. Vidare visar resultatet att föräldrarnas åsikter spelar en stor roll för respondenternas liv och därmed påverkar det även deras val av partner., The purpose of the study has been to explore ideas about how Kosovo Albanians view mixed marriage in today's Sweden. Furthermore, the questions of the study were: how interviewees look at relationships with someone with a different background and how they experience the family's views. These questions have in turn been answered with the aid of empirical studies, previous research and theoretical framework. Qualitative interviews with six Kosovo Albanians as respondents has been the basis for the collection of the material. Based on the purpose and the issues of the study, I have chosen to investigate what these six respondents think about relationships with someone who has a different background, and if the experience of family opinions is of importance to young people's choice of partner. In summary, results have shown that respondents do not mind interracial marriage, but they have not chosen to marry anyone outside the ethnic group. Furthermore, results have shown that their parents' views play a major part in their lives and thus indirectly affect their choice of partner.

Syftet med studien har varit att undersöka hur kosovoalbaner ser på blandäktenskap i dagens Sverige. Vidare var studiens frågeställningar: hur intervjupersoner ser på relationer med någon med annan bakgrund och hur de upplever familjens åsikter. Dessa frågor har i sin tur besvarats med hjälp av empirisk studie, tidigare forskning och teoretiskt ramverk. Kvalitativa intervjuer med sex kosovoalbaners intervjusvar har varit grunden för insamlingen av materialet. Sammanfattningsvis visar resultatet att respondenterna inte har något emot blandäktenskap, men att de själva inte hade valt att gifta sig med någon utanför den etniska gruppen. Vidare visar resultatet att föräldrarnas åsikter spelar en stor roll för respondenternas liv och därmed påverkar det även deras val av partner., The purpose of the study has been to explore ideas about how Kosovo Albanians view mixed marriage in today's Sweden. Furthermore, the questions of the study were: how interviewees look at relationships with someone with a different background and how they experience the family's views. These questions have in turn been answered with the aid of empirical studies, previous research and theoretical framework. Qualitative interviews with six Kosovo Albanians as respondents has been the basis for the collection of the material. Based on the purpose and the issues of the study, I have chosen to investigate what these six respondents think about relationships with someone who has a different background, and if the experience of family opinions is of importance to young people's choice of partner. In summary, results have shown that respondents do not mind interracial marriage, but they have not chosen to marry anyone outside the ethnic group. Furthermore, results have shown that their parents' views play a major part in their lives and thus indirectly affect their choice of partner.

Immigrants and their descendants often marry a co-ethnic partner despite the abundance of native-born marriage candidates. The prevalence of co-ethnic marriages and intermarriage among migrants is influenced by their integration level and cultural background as much as individual preferences and structural factors. OBJECTIVE This paper expands existing literature on intermarriage by analysing first marriages across European countries, distinguishing marriage type (endogamous versus exogamous) and migrant generations (immigrants versus their descendants). METHODS Data from seven countries was aggregated using the count-data method and was subsequently pooled and analysed together; first, to estimate unadjusted first marriage rates; second, to calculate marriage risks separately by marriage type; and, finally, to directly compare the risk of exogamous and endogamous marriage. RESULTS There are substantial differences in the prevalence of co-ethnic marriage and intermarriage across the migrant groups. Migrants from non-EU countries often show a high prevalence of co-ethnic marriages and a low risk of intermarriage, whereas migrants from neighbouring countries show a relatively high risk of intermarriage. CONCLUSIONS Ethnic background and early socialisation have strong impacts on the partner choice of migrants and their descendants. The results suggest a strong influence of minority subcultures for some migrant groups, but also intergenerational adaptation processes for others. CONTRIBUTION This paper provides an up-to-date comparison of intermarriage rates across seven European countries and two migrant generations, presenting evidence of both similarities and differences across countries.

Blandäktenskap inom islam definieras som att gifta sig utanför tron och skiljer mellan män samt kvinnor. Män är tillåtna att gifta sig med en kvinna från de Abrahamitiska religionerna (Judisk/Kristen). Kvinnor däremot får enbart ingå äktenskap med en muslimsk man.Denna kandidatuppsats i sociologi hade som syfte att via en kvalitativ ansats undersöka hur troende muslimska män i Sverige ser på muslimska kvinnors rätt att ingå äktenskap utanför islam.Undersökningen inriktar sig på vilka synsätt och attityder männen har angående blandäktenskap. Eftersom kvinnans position i val av äktenskap var ett återkommande tema under studien, valde vi att även att behandla frågan, hur påverkas muslimska kvinnor av dessa synsätt och attityder. Studiens primärdata samlades in genom sex semistrukturerade intervjuer med sex troende muslimska män i Sverige, utan någon relation till varandra. Behandling av empiriskt insamlade data utfördes genom tematisering som slutligen ledde till fyra teman.Syftet med studien är att använda R.W. Connells maskulinitetsteori (hegemonisk maskulinitet) och begreppet homosocialitet för att analysera muslimska mäns attityder samt synsätt ifråga om muslimska kvinnors rätt att ingå blandäktenskap.Resultaten visade att samtliga sex intervjuade muslimska män hade en negativ inställning till muslimska kvinnors rätt att gifta sig utanför islam. Männen var även negativa till förändringar i förhållande till kvinnor och ökade rättigheter ifråga om blandäktenskap. Somliga män fokuserade mer på tolkningar samt antaganden om religiösa texter, medan andra la emfas på kultur och tradition. Ett tydligt mönster bland de muslimska männen var åsikten att äktenskap är en kollektiv angelägenhet snarare än en individuell rättighet. Vi har dragit slutsatsen att det finns en skillnad mellan män och kvinnor ifråga om att ingå äktenskap inom islam. Detta i sin tur leder till att kvinnors beteenden, frihet och valmöjligheter påverkas av mäns åsikter och antaganden kring tolkningar av, Mixed marriages within Islam are defined by marriage outside of the religion, and differs between men and women. Men are allowed to marry women from the Abrahamic religions (Jewish/Christian). Women on the other hand are only allowed to espouse a Muslim man. This Bachelor’s Thesis of Sociology had the purpose through qualitative measures, investigate how believing Muslim men in Sweden view Muslim women’s rights to engage in marriages outside of the Islamic faith. The study focuses on the views and attitudes of Muslim men. As women’s position in the choice of marriages was a recurring theme in the study, these were also accounted for in terms of how their views and attitudes affects Muslims. The study’s primary data has been collected through six semistructured interviews with six faithful Muslim men in Sweden, with no relationship to each other. Through the collection of empirical data, which, through thematizing, resulted in four distinct themes. The purpose of this study was to answer the analysis from a perspective that adheres to Connells theory of masculinity (hegemonic masculinity) and the term “homosocial”. The result from the study showed that all six interviewed Muslim men, generally, had a negative attitude towards Muslim women’s rights to marry outside the religion. The (Muslim) men were also negative to changes regarding (Muslim) women and the liberation of their rights around mixed marriages. Some men exhibited an increased focus on the interpretation of religious texts, as well as assumptions, whilst others emphasized culture and tradition. An articulate pattern amongst the Muslim men manifested through opinions that a marriage is a collective matter rather than an individual affair. The analysis concludes that there is a difference between men and women and their rights within the engagement of marriage. This leads to women’s behavior, freedom and choices are dictated by men’s opinions, assumptions and interpretations of religious texts. Although demo

Throughout history South Africa has been dominated by a white race group and during the era of apartheid racial segregation was encouraged as well as an idea of racial order was established through institutionalised racism. Marriage across racial borders was prohibited according to the Mixed Marriages Act. The end of apartheid and the transition to democracy in 1994 meant a radical political change within the country, but the issue of race became a question of social and economic inequality. In this essay I study the approaches and experiences of interracial couples in the post-apartheid society, and interracial couples impact on the South African society. I am particularly interested in the South Africans idea of social order today and whereas racial thinking is still present in the postapartheid society. I use qualitative content analysis to discuss ideas of order in relation to race and my material consist in audio files from interviews with interracial couples, as well as literature, books and articles. In my analysis I discuss cultural and social norms, fear of race pollution, prejudice and racial stereotypes as well as thoughts about unity and humanness. Racial thinking is still present in the South African society although the development of relationships across racial borders has increased since the end of apartheid. The interracial couples in my study notice a certain uncomfortableness among the people in their surroundings, some more than others, because people are still getting used to the thought of interracial couples. Although racist beliefs and power relations are still implied by the surroundings the couples appear to feel increasingly at home in South Africa, even though they live in an in-between world, in a New South Africa.

The views of Canon Law on mixed marriages have recently changed and this paper takes a look at some selected issues of a mixed marriage under that law. In particular, the permissibility of a marriage between a Catholic and an Orthodox is analysed from the point of view of the currently binding Latin and Eastern Catholic law. The attitude of the Church to Catholic-Orthodox marriages has been changing over the centuries, and until recently mixed marriages have been regulated by the provisions of the Code of Canon Law of 1983. Those provisions have now been substantially amended, but two important questions still remain unanswered: (i) what is the nature of the prohibition to conclude a mixed marriage under the Code of Canon Law of 1983 and (ii) is a Catholic-Orthodox marriage permitted?, Niniejszy artykuł z uwagi na zmianę prawa kanonicznego o małżeństwach mieszanych, podejmuje problematykę wybranych zagadnień z zakresu zawarcia małżeństwa mieszanego. W szczególności autorka zajmie się dopuszczalnością zawarcia małżeństwa mieszanego katolików z prawosławnymi według obecnego stanu prawa łacińskiego i katolickiego prawa wschodniego. Stosunek Kościoła (ustawodawcy kościelnego) do zawierania wskazanych powyżej małżeństw zmieniał się na przestrzeni wieków. Kwestię małżeństw mieszanych uregulował Kodeks prawa kanonicznego z 1983 r. Przepisy, a tym samym zasady prawne, dotyczące zawarcia małżeństwa przez osoby wyznania rzymskokatolickiego i prawosławnego zostały zasadniczo zmienione. Istotna jest odpowiedź na pytania: Jaki charakter ma zakaz zawierania małżeństw mieszanych wynikający z Kodeksu prawa kanonicznego z 1983 r. i czy małżeństwo katolicko-prawosławne jest dozwolone?

The present work begins with an analysis of the most general questions about private autonomy as a !gure of Private Right, to analyse then its performance possibilities in Family Law and in Private International Law, valuing its application to the economic regime as effect of the marriage among contracting parties of different countries. From the perspective of Family Law, it is particularized at times in the conventional economic regime and the contract of goods of marriage and their transcendency for the mixed marriages as manifestation of the material autonomy, and from the perspective of the Private International Law, their concretion in the election for the parts of the applicable law to the international supposition that affects them., El presente trabajo parte de un análisis de las cuestionesmás generales de la autonomía privada como figura del DerechoPrivado, para desentrañar sus posibilidades de actuación enDerecho de Familia y en Derecho Internacional Privado, valorandosu aplicación al régimen económico como efecto del matrimonioentre contrayentes de países diferentes. Del Derecho de Familia, separticulariza en el régimen económico convencional y el contratode bienes en ocasión del matrimonio y su trascendencia para losmatrimonios mixtos como manifestación de la autonomía material,y desde la perspectiva del Derecho Internacional Privado, su concreciónen la elección por las partes de la ley aplicable al supuestointernacional que les afecta.

Partners in Polish-Russian couples have different opinions concerning women’s appearence. Stressing femininity and paying much attention to attractiveness of a female-partner seems to be very important to Russian partners of both sexes. In this paper, this phenomenon is analyzed from two perspectives. The gender perspective pays special attention to the diversities in the evolution of partiarchal model in Poland and Russia. The analysis from the perspective of cultural anthropology leads to the conclusion about manifestation of Russian identity in Polish-Russian relations. Concidering “femininity” an important category and laying a metaphysical emphasis on it seems to be one of the ways of the “being Russian” manifestation., Partners in Polish-Russian couples have different opinions concerning women’s appearence. Stressing femininity and paying much attention to attractiveness of a female-partner seems to be very important to Russian partners of both sexes. In this paper, this phenomenon is analyzed from two perspectives. The gender perspective pays special attention to the diversities in the evolution of partiarchal model in Poland and Russia. The analysis from the perspective of cultural anthropology leads to the conclusion about manifestation of Russian identity in Polish-Russian relations. Concidering “femininity” an important category and laying a metaphysical emphasis on it seems to be one of the ways of the “being Russian” manifestation.

In this article, we have used panel data from the Children of Immigrants Longitudinal Survey (N = 3,337) to test several mechanisms (English proficiency, friends with native parents, parental socioeconomic status [SES], educational attitudes, bilingualism, and family stability) by which mixed parents (one native, one foreign-born) affect their children's educational attainment differently from immigrant parents (both foreign-born), using a multiple mediator model. We found that children from mixed parents benefited from higher parental human capital and a higher English proficiency and were set back by lower educational attitudes and less stable family situation. However, bilingualism offered no significant advantages or disadvantages for children of mixed parents. Having more friends from native-born parents had a surprising negative effect. The total indirect effect was slightly negative and a substantial negative direct effect of growing up with mixed parents on educational attainment remains. Some of the effects depend on the sex of the native partner. Implications and limitations are discussed.

This dissertation draws on extensive field experience in Sarajevo between 2002-2012 to provide an intimate account of how individuals from mixed families in Bosnia today manage their sense of self and their kin relationships in the face of pressures to align themselves with a single ethno-national category. Such families, which were associated with the socialist rhetoric of "brotherhood and unity" during the Yugoslav period, came under severe pressure during the war, as the populations of entire towns fled "ethnic cleansing" and sought safety in territories controlled by their own people. Mixed families and persons continue to represent "a thorn in the eye" that troubles nationalism, unsettling national categories and insistently recalling histories of interconnection that bind the peoples of the Balkans despite war and the ravages of communal hatred. This work traces the repercussions of mixing, the challenging experiments with ethno-religious affiliation that face not only the marriage partners, but move through extended kin networks and profoundly influence the lives of children born into the family. Using audio and video recordings made over 12 months in 2011-2012 among 11 families in Sarajevo, the dissertation focuses on everyday family interactions--routines and conversations located in households--as a way of gaining insight into the micro-processes through which persons and identities are constituted as kin relations are enacted. It shows how particular metaphors of kinship are employed to naturalize nationalist xenophobia, and how mixed marriages challenge these claims. Emphasizing everyday ethical responses to violence, or the ways ordinary people participate in struggles to define and transform social reality, the dissertation underscores the importance--and the difficulties--of creating meaningful relationships with real individuals who represent "otherness," recognizing them as multi-dimensional human beings rather than caricatures.

This dissertation draws on extensive field experience in Sarajevo between 2002-2012 to provide an intimate account of how individuals from mixed families in Bosnia today manage their sense of self and their kin relationships in the face of pressures to align themselves with a single ethno-national category. Such families, which were associated with the socialist rhetoric of "brotherhood and unity" during the Yugoslav period, came under severe pressure during the war, as the populations of entire towns fled "ethnic cleansing" and sought safety in territories controlled by their own people. Mixed families and persons continue to represent "a thorn in the eye" that troubles nationalism, unsettling national categories and insistently recalling histories of interconnection that bind the peoples of the Balkans despite war and the ravages of communal hatred. This work traces the repercussions of mixing, the challenging experiments with ethno-religious affiliation that face not only the marriage partners, but move through extended kin networks and profoundly influence the lives of children born into the family. Using audio and video recordings made over 12 months in 2011-2012 among 11 families in Sarajevo, the dissertation focuses on everyday family interactions--routines and conversations located in households--as a way of gaining insight into the micro-processes through which persons and identities are constituted as kin relations are enacted. It shows how particular metaphors of kinship are employed to naturalize nationalist xenophobia, and how mixed marriages challenge these claims. Emphasizing everyday ethical responses to violence, or the ways ordinary people participate in struggles to define and transform social reality, the dissertation underscores the importance--and the difficulties--of creating meaningful relationships with real individuals who represent "otherness," recognizing them as multi-dimensional human beings rather than caricatures.

Diplomová práce se zabývá smíšenými manželstvími u Olašských Romů, zda a jak ovlivňují socio-kulturní dopady na jednotlivce, členy rodiny a hlavně následující generace. Subkultura Olašských Romů má svá specifika, některá z nich jsou v této práci blíže popsána. Informátoři zde popisují svá partnerství a postoj ke smíšeným manželstvím., The thesis describes mixed marriage of Vlaxika Roma, how it influences socio-culture behaviour of individual, family and mainly new generation. The Vlaxika Roma subculture has got its specifications, which are also described it the paper. Informants are revealing their life stories and their attitude to the mixed marriage., Katedra sociálních věd, Uvedení do kontextu vzniku práce, debata s oponentkou

The paper discusses the cases of pragmatic conversions to, and out of, Islam in interwar Yugoslavia. It analyzes these cases in the context of Sharia law, which, in the Kingdom of Serbs, Croats, and Slovenes (Kingdom of Yugoslavia from 1929), regulated the family affairs of the country’s Muslim population. Through these cases, the paper seeks to understand the complicated interaction between the Yugoslav state law and the Sharia, arguing that contrary to common perception, Sharia allowed for flexibility for those individuals who wished to move between the categories of official identity. The waning influence of state law over Sharia during the disintegration of Yugoslavia in the late 1930s, in the lead-up to the Second World War, made it easier for individuals to game the system. The discussion shows that despite being based on the integrationist ideology of Yugoslavism, the Yugoslav interwar state was straddled with an unwieldy legal system, which made the movement of individuals between categories extremely cumbersome.

The paper discusses the cases of pragmatic conversions to, and out of, Islam in interwar Yugoslavia. It analyzes these cases in the context of Sharia law, which, in the Kingdom of Serbs, Croats, and Slovenes (Kingdom of Yugoslavia from 1929), regulated the family affairs of the country’s Muslim population. Through these cases, the paper seeks to understand the complicated interaction between the Yugoslav state law and the Sharia, arguing that contrary to common perception, Sharia allowed for flexibility for those individuals who wished to move between the categories of official identity. The waning influence of state law over Sharia during the disintegration of Yugoslavia in the late 1930s, in the lead-up to the Second World War, made it easier for individuals to game the system. The discussion shows that despite being based on the integrationist ideology of Yugoslavism, the Yugoslav interwar state was straddled with an unwieldy legal system, which made the movement of individuals between categories extremely cumbersome.

The paper discusses the cases of pragmatic conversions to, and out of, Islam in interwar Yugoslavia. It analyzes these cases in the context of Sharia law, which, in the Kingdom of Serbs, Croats, and Slovenes (Kingdom of Yugoslavia from 1929), regulated the family affairs of the country’s Muslim population. Through these cases, the paper seeks to understand the complicated interaction between the Yugoslav state law and the Sharia, arguing that contrary to common perception, Sharia allowed for flexibility for those individuals who wished to move between the categories of official identity. The waning influence of state law over Sharia during the disintegration of Yugoslavia in the late 1930s, in the lead-up to the Second World War, made it easier for individuals to game the system. The discussion shows that despite being based on the integrationist ideology of Yugoslavism, the Yugoslav interwar state was straddled with an unwieldy legal system, which made the movement of individuals between categories extremely cumbersome.

The paper discusses the cases of pragmatic conversions to, and out of, Islam in interwar Yugoslavia. It analyzes these cases in the context of Sharia law, which, in the Kingdom of Serbs, Croats, and Slovenes (Kingdom of Yugoslavia from 1929), regulated the family affairs of the country’s Muslim population. Through these cases, the paper seeks to understand the complicated interaction between the Yugoslav state law and the Sharia, arguing that contrary to common perception, Sharia allowed for flexibility for those individuals who wished to move between the categories of official identity. The waning influence of state law over Sharia during the disintegration of Yugoslavia in the late 1930s, in the lead-up to the Second World War, made it easier for individuals to game the system. The discussion shows that despite being based on the integrationist ideology of Yugoslavism, the Yugoslav interwar state was straddled with an unwieldy legal system, which made the movement of individuals between categories extremely cumbersome.

A mixed marriage is defined as a social union between the couples families and friends where emotional bonds are tied across borders. The purpose of this paper is to analyze how a mixed marriage can contribute to a union between the ethnic groups in Bosnia-Herzegovina. Bosnia-Herzegovina is a multiethnic country populated by three different nationalities, Bosnian Croats, Bosnian Serbs and Bosniaks. I will explain the relationship between the groups and according to my theory describe how group identification and separation results in a feeling of “us” and “them”. The theory also includes how the image of the other can overcome through a mixed marriage. The analyze is based on my interviews with couples living in mixed marriages in Sweden, originally from the city Mostar in Bosnia-Hercegivna. The interviews and my research on intermarriage and reconciliation policies in Bosnia-Herzegovina, shows how a mixed marriage can be a way to reconcile the groups after the Bosnian war between 1992-1995. My conclusion shows both that mixed marriage can be a way to unite different groups, but also the problematic with mixed marriage today. The war in Bosnia-Herzegovina separated ethnic groups and the geographical separation between the populating in Mostar hampered the ability to marry across borders. Today Bosnia-Herzegovina is characterized by a nationalist policy and still a separated country between the ethnic groups.

A mixed marriage is defined as a social union between the couples families and friends where emotional bonds are tied across borders. The purpose of this paper is to analyze how a mixed marriage can contribute to a union between the ethnic groups in Bosnia-Herzegovina. Bosnia-Herzegovina is a multiethnic country populated by three different nationalities, Bosnian Croats, Bosnian Serbs and Bosniaks. I will explain the relationship between the groups and according to my theory describe how group identification and separation results in a feeling of “us” and “them”. The theory also includes how the image of the other can overcome through a mixed marriage. The analyze is based on my interviews with couples living in mixed marriages in Sweden, originally from the city Mostar in Bosnia-Hercegivna. The interviews and my research on intermarriage and reconciliation policies in Bosnia-Herzegovina, shows how a mixed marriage can be a way to reconcile the groups after the Bosnian war between 1992-1995. My conclusion shows both that mixed marriage can be a way to unite different groups, but also the problematic with mixed marriage today. The war in Bosnia-Herzegovina separated ethnic groups and the geographical separation between the populating in Mostar hampered the ability to marry across borders. Today Bosnia-Herzegovina is characterized by a nationalist policy and still a separated country between the ethnic groups.

For over 150 years, until post-war migration diluted the mix, Australia was polarised between the majority Anglo Protestant Establishment and a minority Irish Catholic underclass. Religious differences reflected social and political tensions derived from colonial days. Religious and family protocols strongly discouraged inter-faith marriages - yet until the late 1960s, a quarter of Australian Catholics continued to 'marry out'. ( Mol 1970). Such mixed marriages often caused deep family divisions, from social exclusion to disinheritance. Children brought up in such marriages often suffered a confused identity, not fully accepted by either 'side'. Such sectarian attitudes no longer apply to Catholics and protestants in Australia, but comparisons can be drawn with post 9/11 attitudes towards Muslims - the new 'other'. This paper contains excerpts from 42 oral histories of those with personal experience of 'mixed marriage', gathered for a doctoral thesis. It is presented here as a podcast - audio only.

For over 150 years, until post-war migration diluted the mix, Australia was polarised between the majority Anglo Protestant Establishment and a minority Irish Catholic underclass. Religious differences reflected social and political tensions derived from colonial days. Religious and family protocols strongly discouraged inter-faith marriages - yet until the late 1960s, a quarter of Australian Catholics continued to 'marry out'. ( Mol 1970). Such mixed marriages often caused deep family divisions, from social exclusion to disinheritance. Children brought up in such marriages often suffered a confused identity, not fully accepted by either 'side'. Such sectarian attitudes no longer apply to Catholics and protestants in Australia, but comparisons can be drawn with post 9/11 attitudes towards Muslims - the new 'other'. This paper contains excerpts from 42 oral histories of those with personal experience of 'mixed marriage', gathered for a doctoral thesis. It is presented here as a podcast - audio only.

Tema ovog rada je razvoj ženidbenog (bračnog) prava u 19. stoljeću u Hrvatskoj, s osvrtom na njegove različitosti u pojedinim dijelovima Hrvatske, jer je u Dalmaciji i Istri na snazi bilo austrijsko, Međimurju, Baranji i Rijeci ugarsko pravo, a u Kraljevini Hrvatskoj i Slavoniji odredbe Općeg građanskog zakonika i Zakona o brakovima katolika te Naputak za duhovne sudove u bračnim predmetima. Posebno su obraćeni građanski (civilni) i mješoviti brakovi te reakcije javnosti prema pokušajima uvođenja građanskog braka., Since Croatia was politically and territorially divided in the nineteenth century, there simultaneously existed several distinct and in some aspects contradictory law systems. Likewise, the attitude towards marriage in these systems was different. Accordingly, these attitudes were based on canon law, common law and also confessional law, which provided additional complication. In north-west Croatia marriages were regulated by the canon law seeing the marriage as a confessional institution, which was the result of the Concordat with the Holy See (1855) together with the Zakon za ženidbe katolika u carevini austrijskoj [Law for the Catholic marriages in the Empire of Austria] and Naputak za duhovne stolove u cesarevini austrijskoj glede stvari ženidbenih [Instruction for the ecclesiastical courts regarding the matrimonial affairs in the Empire of Austria] that dated from 1856. According to these instructions all the recognized religious communities could perform their distinct confessional law and regulate marriage affairs. In Istria and Dalmatia General civil code, together with Naputak, was in power until 1868. This year the new law issued (Zakon o uspostavi svjetskog bračnog prava i o uvođenju građanskog braka za nuždu (Nothzivilehe) za osobe svih vjeroispovjesti - Law about the establishment of the global matrimonial law and implementation of the civil marriage for the necessity (Nothzivilehe) for all religions). However, this law was implemented only in accordance with the second section of the old Global civil code, which was slightly modified. Still, some other laws were introduced, such as laws regarding inter-confessional relations (1868), the law about the attempts of reconciliation before matrimonial separation (1868), the law that regulated marriages among different Christian confessions (1868), and law on the marriages among the atheists (1870). In the middle of these regulations, authorities also introduced the obligation of civil marriage at the end of