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Marriage is an inner and outer bond between a man and a woman in forming a sakinah mawaddah warahmah family. In the study of Islamic law studies in Indonesia, there is a discussion about mixed marriages. In the classical fiqh understanding, when faced with the term mixed marriage, the paradigm that emerges is interfaith marriage. Along with the development of the times and technology at this time, mixed marriages are not only limited to religious differences, further than that there are also mixed marriages due to differences in citizenship. Furthermore, this paper will discuss further about mixed marriages in Indonesia from the perspective of Islamic law and positive law with all the problems that arise as a result of mixed marriages. Key word: Mixed Marriages, religious differences, differences in citizenship

While mixed marriage can act as a ‘facilitator of integration’ for migrants, feminist scholars have argued that in Asia, pathways to citizenship for marriage migrants are precariously ridden with n...

This research aims to find out how the parenting pattern is conducted by Indonesian women who experience mixed marriage where they marry foreign men and live in their husbands’ countries. The research method used is Qualitative with Phenomenological approach. Using Purposive Sampling Technique, five Indonesian women were gathered as informants where 3 of them live in Europe : The United Kingdom, The Netherlands and Germany while 2 others live in Canada. Data collection was conducted using online questionnaire and semi-structured interviews to be further analysed using Interpretative Phenomenological Analysis (IPA) to reveal in detail how participants interpreted their personal and social worlds. The results show that participants conduct Democratic parenting style; a combination of appreciation for the individuality of the children and efforts to shape social values gradually. This parenting pattern was formed by building an agreement with their husbands towards their own religions and Indonesian cultures. The country provision and protection of children aged 18 to have the rights to live separately from their parents has encouraged participants to conduct some particular standards for their children. Additionally, the results show that participants managed to conduct similar parenting style held by their parents.

This article examines the legal aspects of the cancellation of marriage due to identity forgery based on the case of the South Jakarta District Court Decision Number 586 / PDT.G / 2014 / PN.JAKEL , this is regulated in Law number 1 of 1974 concerning Marriage. This research uses normative juridical research, which refers to the provisions of positive laws and regulations in Indonesia among the laws and regulations on Marriage by knowing the procedures of the marriage law and making it a guide in resolving problems in society. The results of the study found indicators of legal aspects between husband and wife that arise because of marriage between them. AThere are different nationalities, so that it becomes a study of International Civil Law and mixed marriage problems in Indonesia between Jessica Iskandar and Ludwig Frans Willibald regarding the validity of the marriage certificate so that it can be canceled and legal consequences after marriage cancellation. So there are important things that need to be considered if there is someone foreigners or non-citizens of Indonesian citizens who will conduct a mixed marriage with an Indonesian citizen. The marriage procedure is regulated in the Implementation Regulation of the Marriage Law, namely Government Regulation No. 9 of 1975 So that there are important things that need to be considered in the applicable marriage law, it should be known about the legal aspects and legal consequences according to the legal aspects in Indonesia.

This study explores the way Jewish women negotiate their crossing ethnoreligious borders in a deeply divided society through 15 in-depth interviews. Despite social, economic and political exclusion...

Mixed marriage on the canon 1124, the 1983 Code refers to the marriage between Catholic and non-Catholic persons, which means that both of the persons are baptized. So, it must be the Sacrament (see can. 1055 §2). The Second Vatican Council picked the view of the people of God up based on the dignity of baptism. Then the Council expressed the idea of (full) communion in which the Catholic Church and the other Churches and communities have a relationship. To it Thus, The Council fosters the ecumenical movement that develops the union between the Christians, more especially concerning mixed marriage.

Mixed marriage causes a legal impact on Indonesian citizens marrying foreign citizens. They cannot have land rights since it is a part of joint property in marriage based on laws and regulations on land in Indonesia following the nationalism principles. The problem involved the guarantee of constitutional rights in land rights ownership is for the Indonesian citizens having a mixed marriage and the requirements for property/assets division agreement in a mixed marriage. This used normative legal research using the legislative approach and case approach. The legal materials consisted of primary legal materials, secondary legal materials, and tertiary legal materials that were then analyzed and concluded using the descriptive-qualitative method. The result was that the Indonesian citizens, having a mixed marriage with foreign citizens, had similar constitutional rights to other Indonesian citizens for land rights provided that the land was not included in joint property and proven by a marriage contract containing property/assets division. The marital property division agreement can be made at the time of or before the wedding, or during the marriage in the form of a Notarial Deed, and be legalized by a marriage registrar. For Moslems, it is registered in the Office of Religious Affairs, while for non-Moslems, it is registered in the Civil Registration Office. If the contract has been legalized, the content in the contract will bind the people who make it (husband and wife).

Humans are naturally born as individual and social beings, destined to have a life partner to have offspring and made a happy family. In marriages, both marriages between countries or different nationalities have legal problems regarding injustice in exercising the rights and obligations of the husband or wife. The existence of a marriage promise is very important to protect these rights and obligations. This research explains how legal the status of the marriage agreement in marriage and the responsiveness the law of an agreement that is not registered. This research used normative legal research and analysis uses interpretative, systematic, and argumentative methods. Sources of data in this study are sources of primary and secondary legal materials. The result of the research is the legal position of the marriage agreement in mixed marriages, which is to provide legal certainty in carrying out legal actions on assets under control, either inherited or acquired after or during marriage, as well as providing protection for the rights and obligations of each party in managing the house stairs. Second, the legal consequence of a marriage agreement that does not register in a mixed marriage is that the marriage agreement is still binding on both parties, but the marriage agreement does not bind a third party or there is a legal action committed against the property under their respective control.

The study of this research is a review of the ownership of land rights for husbands / wives as a result of the existence of mixed marriages, currently mixed marriages exist in various circles of Indonesian society, the cause of this legal incident is the result of the fast and easy development of the times, and is supported by international relations that continue to increase. With the occurrence of many mixed marriages in Indonesia, legal protection in mixed marriages should be accommodated properly in the legislation in Indonesia. The purpose of this research is to understand the arrangement of ownership of land rights according to Law Number 5 of 1960 concerning agrarian principles and to know the status of ownership of land rights that can be owned in mixed marriages. Researchers use normative techniques, namely normative legal research methods or library law research methods, which are methods or methods used in legal research conducted by examining existing library materials. This research illustrates that the ownership of land rights according to Law Number 5 of 1960 concerning Basic Basic Agrarian Regulations in general, land rights can be in the form of property rights, land use rights, land use rights, and finally use rights which are between one and one rights. Other rights have different meanings in terms of limitations on legal subjects of ownership and limitations on the duration of ownership. The status of ownership of land rights that can be owned in mixed marriages is attached to people who have Indonesian citizenship and in mixed marriages the problems of ownership of the rights over can be resolved by a marriage agreement made between the parties.

The problem faced by the couple of a mixed marriage in Indonesia is that there are provisions in Indonesian law regarding the incorporating of assets immediately into joint property after the marriage. But on the other hand, there are laws regulating that foreigners may not own property rights in Indonesia, so joint property involving a number of properties in the form of movable or immovable property will be impossible for foreigners to own. This study examines two issues: the legal protection for third party, the bank creditors relating to the status/property status of a married couple in mixed marriages in a marriage agreement and the legal consequences of non-performing loans related to the couple’s property if they commit defaults. To uncover these two matters, the study was conducted using the normative legal research method. The results show that creditors are protected in a preventive and repressive manner. Legal consequences for husband or wife property for bank creditors if the debtor is bound in the mixed marriage defaults depend on the form of the marriage agreement made. A husband or wife who is an Indonesian citizen as a debtor is permitted to guarantee the material security of his assets freely and can be taken as collateral for repayment by the bank’s creditors if the debtor is in default.

This research was motivated by the phenomenon that is currently occuring in today s Indonesian society that is marriage across the nation. The purpose of this study were: 1) To understand the conflicts that occur with in mixed marriage. 2) And to know how to manage conflict from various problems that arise. The employedapproach is qualitative case study . The main subjects are two married couples of different nationalities as well as supporting informants that consists of two Household Assistants marriage couples with different citizenship. The results of the research note that each pair of different citizenship has a communication model that can be used to manage conflict that is arising. When there is a conflict they will identify each other's problems, then they will give each other solutions to solve the problem, then they will make a commitment to the conflict so that it does not happen again. They already feel a very complicated conflict to resolve, but they can still continue their marriage by putting aside such complicated matters.

The dynamics of mixed marriages governed by the Code of Muslim Personal Laws of the Philippines (Muslim Code) creates variables that sometimes lead to the non-application of the said Code to Shari’ah cases arising from said marriages. This is highlighted in the familiar but controversial case of Bondagjy v. Bondagjy, wherein the Supreme Court of the Philippines did not apply the Muslim Code on the issue of custody of minor children born to a Muslim marriage prior to becoming ‘mixed’ by the conversion of the female party (Muslim convert) to another religion. The article argues that whatever variables are attendant in a specific conflict of rights where the Muslim Code applies, the resolution of said conflict must be in accordance with its provisions or other applicable Muslim laws. This perspective sustains the character of the Muslim Code as the applicable law in each Shari’ah case and disfavours the diminution of said character by the non-application of the Muslim Code. The article further argues that the application of the provisions of the Muslim Code affecting conflict of rights must be reinforced with the requisite good faith and honesty on the part of each party, Muslim and non-Muslim alike, to ensure a just and fair resolution of each Shari’ah case. The article achieves its gist by evaluating how the ‘applicability clause’, the ‘construction and interpretation rules’, and the ‘conflict of provisions rules’ of the Muslim Code operate in the context of and beyond Bondagjy v. Bondagjy and other relevant cases. This critical analysis highlights the present status of the Muslim Code as the initial premise in the formulation of measures that are responsive to and promotive of the role of mixed marriage as a significant avenue for Muslim and non-Muslim relations in the Philippines and other foreign jurisdictions where similar relations exist.

Mixed Marriage or Amalgamation is a unique reality in the development of culture in Indonesia. In the midst of ethnic diversity in Indonesia, it is possible for amalgamation to occur, so that understanding one another is a condition for harmony. This study aims to discover how individuals' social identities are formed in the primary group, that is in families who do amalgamation and how are individuals' social identity in amalgamation pairs. This study uses a qualitative exploratory research method with phenomenological studies from the perspective of Tajfel & Turner's Social Identity theory. The results of this study are the symbols of Tong Ngin Fan Ngin Jit Jong in Bangka community as the principle of inter-ethnic equality of the individual's social identity in mixed marriages, while the act of losing personal identity as a member of one ethnic group (depersonalization) is occurred in the West Kalimantan due to conflict background ethnicity past.

Marriage is a partnership between man and woman who have been baptized. It is monogamous and inseverable in nature. Dealing with the characteristic of catholic marriage, the church forbids the mixed marriage to occur. The prohibition is an attempt of the church to protect the Catholics’ faith from the risk of mixed marriage. In the other hands, the church creates a policy which is in the form of permission for mixed marriage. Further, this kind of marriage has impacts towards the church life. One of the impacts is causing intolerance in which the Catholics become inactive in the church life. Regarding the effect of interfaith marriage towards the involvement of church life as Christians, some problems are formulated such as : 1) what is the definition of interfaith marriage? 2) how is the church life of the people who commit interfaith marriage as Christians3) What are the effects of interfaith marriage towards their church life? In this research, Qualitative method is applied. Mean while, the method of interviewing (structural) is used to collect the data. The direct interviews are conducted privately between the parties. Moreover, the respondents of this research are the Catholics who undertake a mixed marriage at chapelry of Saint Vincentius A Paulo Jenangan. Based on the result of the research, there are three things which are found. First, people have lack of understanding about interfaith marriage. They are unable to differentiate between mixed marriage of different religion or church. Besides, they do not really understand the process of gaining permission to undertake the marriage. Second, people are not active in doing the activities in the church. They said that they only involved in 2 fields out of 5 church duties. Furthermore, there are negative effects of interfaith marriage, that is the intolerance of a party who is not catholic. In the case, the intolerance itself is the different opinion which causes anger and always be brought up. However, there are also some positive effects which appears from interfaith marriage. One of them is the tolerance of a non-Catholic party who always reminds his or her partner to go to the church.

The purpose of this study is to examine the perspective of the narrator, French female character, about the phenomenon of mixed marriage, polygamy, and Islam, which is contained in the Deuxième Femme novel 'Second Woman' by Caroline Pochon. To examine these matters, this study uses descriptive analysis methods with criticisms of feminist literature and theories of narratology, cross-culture, and identity. A structural approach is used to analyze the narrative structure that builds the narrator's frame of mind. The results of the study show that as a narrator who truly lives a mixed marriage, experiences polygamy, and has embraced Islam, Caroline Pochon realizes that mixed marriages are not easy to live by because she must try to maintain her identity as a French woman. He also found that polygamy was a cultural practice that had long existed in Senegal so that it was difficult to change, especially because local women themselves did not intend to fight it and men practiced it as a form of obedience to religion (Islam

This article explores the removal or exclusion in the late 1940s of people in interracial marriages from two corners of the newly formed Commonwealth of Nations, Australia and Britain's southern African colonies. The stories of Ruth and Sereste Khama, exiled from colonial Botswana, and those of Chinese refugees threatened with deportation and separation from their white Australian wives, reveal how legal rearticulations in the immediate postwar era created new, if quixotic, points of opposition for ordinary people to make their voices heard. As the British Empire became the Commonwealth, codifying the freedoms of the imperial subject, and ideas of universal human rights “irrespective of race, color, or creed” slowly emerged, and claims of rights long denied seemed to take on a renewed meaning. The sanctity of marriage and family, which played central metaphorical and practical roles for both the British Empire and the United Nations, was a primary motor of contention in both cases, and was mobilized in both metaphorical and practical ways to press for change. Striking similarities between our chosen case studies reveal how ideals of imperial domesticity and loyalty, and the universalism of the new global “family of man,” were simultaneously invoked to undermine discourses of racial purity. Our analysis makes a significant contribution to studies of gender and empire, as well as the history of human rights, an ideal which in the late 1940s was being vernacularized alongside existing forms of claim-making and political organization in local contexts across the world.

The story of 13-year-old B, a female adolescent with self-harming behavior, and her father and other family members, shows the importance and impact of multicultural factors both in early child development and in establishing identity in adolescence. Born from a mixed marriage between an English mother and a Bulgarian father, B experiences a series of traumatic separations arising from clashes between the expectations and values of her parents’ respective cultures. Presented in a series of distinct episodes, B’s story illustrates the impact of the values conflicts arising in the context of our increasingly multicultural society, and the role of cross-cultural psychology in values-informed family therapy aimed at addressing such conflicts.

Marriage is protective against suicide across populations, including for persons of different ethnicities and immigrant backgrounds. However, the well-being benefits of marriage are contingent upon marital characteristics—such as conflict and quality—that may vary among persons of different migration backgrounds in interaction with the migration background of their spouse. Leveraging Swedish register data, we compare suicide mortality hazard among married persons on the basis of their and their spouse’s migration background. We find that relative to those in a native Swede-Swede union, Swedish men married to female immigrants and immigrant women married to native men are at higher risk of death by suicide, while immigrants of both genders who are married to someone from their birth country have lower suicide mortality risk. The findings support hypotheses about the strains that may be encountered by those who intermarry, as well as the potential selection of individuals into inter- and intra-ethnic marriages.

The object of the paper is to research the celebration of calendar festivals within Finnish-Lithuanian and Greek-Lithuanian families in Finland and Greece respectively. The subject was approached mainly from the Lithuanian women’s perspective, since most of the mixed marriages involved Lithuanian females and rarely Lithuanian men in the countries chosen. Six main Lithuanian calendar festivals of different origins were in focus of the study. Three festivals belong to the Christian calendar: Christmas Eve (Kūčios), Christmas (Šv. Kalėdos) and Easter Day (Šv. Velykos); and the other three are national festivals significant for the State of Lithuania historically: 16th February (Day of Reinstating of the State of Lithuania), 11th March (Day of the Re-Establishment of the State of Lithuania) and 6th July (Statehood Day). The aim of the research is to reveal how the calendar festivals referred to above are celebrated in the particular context of emigration: within mixed marriages. Available transnational connections suggest different forms of celebrating, which are shaped following certain strategies.

En el año 2019 la Corte Constitucional emitió dos sentencias que, en pocas palabras, viabilizan legalmente el matrimonio igualitario en el Ecuador o de personas del mismo sexo. Estas sentencias fueron remitidas a la Corte a través del procedimiento de consulta de norma, con arreglo al art. 428 de la Constitución de la República del Ecuador con el fin de que el máximo tribunal de justicia constitucional del país ejerza el control concreto de constitucionalidad, con respecto a disposiciones legales que atañen al matrimonio civil y de la Opinión Consultiva 24 de la Corte Interamericana de Derechos Humanos de 24 de noviembre de 2017, solicitada por la República de Costa Rica relativa a la identidad de género, e igualdad y no discriminación a parejas del mismo sexo. El objetivo del presente trabajo es realizar una crítica a la construcción argumentativa de la Corte en estos dictámenes, al demostrar que dicho organismo arribó a conclusiones inconsistentes sobre la base de premisas incorrectas. Para este efecto, la metodología utilizada es la hipotética-deductiva, a la luz de la crítica argumentativa que ha sido mencionada. El trabajo está compuesto por las siguientes líneas de análisis: Primero, la desnaturalización del control concreto de constitucionalidad. Segundo, la interpretación efectuada a los enunciados normativos aplicables. Tercero, acerca del valor jurídico de las opiniones consultivas de la Corte Interamericana. Finalmente, algunas conclusiones que abonarán el debate académico.

The present study described the process and the problems of marriage registration for Indonesian citizens who live in the Netherlands. Through qualitative approach, the study found that the marriage for Indonesian brides and grooms who are Muslim in Den Haag had been recorded by the Embassy of the Republic of Indonesia in the country. The process of delivering marriage service in the Embassy had been simple and easy if the bride and grooms were able to provide the marriage requirements. On the other hand, mixed-marriages were unable to be recorded in the Embassy; however, these mixed-marriages might be recorded in Gemeente or the office of local authority on the country. In addition, the present study also found that several Indonesian citizens in the Netherlands had decided to opt for sirri marriage or religion-based marriage and thus they did not record their marriage in either the Embassy or the Gemeente. The sirri marriage had been selected because the brides and the grooms did not have valid administrative requirements. These brides and grooms usually registered themselves as life partners. Socially, sirri marriage did not have negative impacts because the partners still had social security provided by the government; as a result, civil, social, and economic rights had not been limited. Furthermore, the present study found that the spouses of mixed-marriages in the Netherlands encountered conflict of laws in which the Marriage Law admitted the law of the state in which the marriage had been held but also urged the single-faith marriage. On that basis, the present study would like to recommend reconstruction of marriage law in Indonesia, by recognizing the marriage record that has been legally carried out in other country.

This paper aims to reveal the implementation of customary law in terms of the form of marriage carried out in several regions in the portrait of the sociology and anthropology of Islamic law. The study was carried out with a socio-cultural approach through phenomena in the field that were in accordance with the literature and empirical observations of each customary event related. The method used is Library Research and observing phenomena in the field regarding customary law that applied in the community. The results of the study in customary law shown that based on reality, social and cultural customary law communities in Indonesia indicated the form of marriage as an Honest Marriage, Semenda Marriage, Free Marriage, Mixed Marriage and Out of Law Marriage as the forms of legal cultural habits that exist in a customary community in the form of unwritten so that the functions and applications can be carried out in accordance with the obedience of the law based on a sense of justice in society and practice in the community where the written law is not always in line with developments in society. It can be conluded that the written rules cannot solve existing problems and sometimes it does not reflect a sense of justice in society.

Tulisan ini bertujuan untuk menganalisis kedudukan harta warisan anak yang di bawah umur yang memiliki kewarganegaraan ganda dari orang tuanya yang melakukan perkawinan campuran. Metode yang digunakan adalah penelitian�yuridis normatif, yang dilakukan untuk mengkaji kaidah-kaidah atau norma-norma dalam hukum� positif. Pendekatan� yang digunakan adalah pendekatan perundang-undangan dan pendekatan konseptual. Pendekatan undang-undang dilakukan dengan menelaah semua undang-undang dan regulasi yang berkaitan dengan masalah hukum yang sedang ditangani. Pendekatan konseptual�beranjak dari pandangan-pandangan dan doktrin-doktrin yang berkembang di dalam ilmu hukum untuk menemukan ide-ide yang melahirkan pengertian-pengertian hukum, konsep-konsep hukum, dan asas-asas hukum relevan dengan isu�yang dihadapi. Pemahaman akan pandangan-pandangan dan doktrin-doktrin tersebut merupakan landasan untuk membangun suatu argumentasi hukum dalam memecahkan isu yang dihadapi. Anak di bawah umur yang memiliki kewarganegaraan ganda dapat menerima warisan dari orang tuanya yang melakukan perkawinan campuran, apabila: (a) perkawinan orang tuanya adalah sah dan tercatat; (b) anak belum genap berusia 18 tahun atau menikah; (c) setelah genap 18 tahun atau menikah, yang bersangkutan mengajukan menjadi warga negara Indonesia paling lambat 3 tahun.

Lee Breuer’s Gospel at Colonus is an attempt to achieve a synthesis between an ancient Greek tragedy and the black Pentecostal church service, in addition to offering a mixed marriage between white and black cultural idioms. Regarding this experiment, the question is not, I believe, reducible to Breuer’s intention so much as the actual result of the work itself. Indeed, in experimenting with culturally established styles of expression, results depend on the nature of their unprecedented interaction. Therefore, hermeneutic inquiry is rather problematic and perhaps only a learned intuition is possible as a starting point. Nonetheless, I conjecture that rendering the narrative of Sophocles’ Oedipus at Colonus through the prism of Gospel music bestows an additional metaphoric dimension on the basic metaphor embodied in the original play-script. This study aims at elucidating the nature of these metaphoric dimensions, specifically on the level of sound., L’adaptation faite par Lee Breuer de l’Oedipe à Colone de Sophocle, intitulée Gospel at Colonus (Évangile à Colone), est à la fois une tentative de synthèse entre la tragédie grecque antique et le service religieux pentecôtiste, et un mariage d’expressions culturelles propres à l’Europe de race blanche et à l’Amérique afro-américaine. Face à cette expérimentation, il ne s’agit pas de s’interroger sur les intentions de Breuer, mais plutôt d’étudier ce qui en résulte. Or, en manipulant des styles d’expression déjà reconnus, ce résultat tient à la nature inédite de la fusion proposée. Rejetant une approche herméneutique qui, dans les circonstances, nous paraît problématique, nous prendrons pour point de départ une sorte d’intuitionnisme informé. Notre hypothèse est que le traitement de la tragédie de Sophocle par le biais de la musique “gospel” lui accorde une dimension métaphorique supplémentaire qui s’additionne à la métaphore du texte d’origine. Notre étude vise à élucider le jeu de ces métaphores en considérant la dimension sonore introduite par l’adaptation de Breuer.

Introduction to the Problem: this research focuses on the actors of mixed marriage in Indonesia who have hope at the practice level. The hope arises from the Constitutional Court decision No. 69/VII/PUU/2015, which allows the formation of an asset separation agreement after the marriage takes place (post-nuptial agreement). The decision is followed up by two Circular Letters of relevant ministries: one is from the Ministry of Home Affairs No. 472.2/5876/Dukcapil, which guarantees that post-nuptial agreement is allowed in the Civil Registry (Dukcapil); as well as the one from Directorate Generals of Community Guidance under the Ministry of Religion No. B.2674/DJ/III/KW.00/9/2017. By enacting these instruments, Indonesia facilitates a hope to the mixed marriage, which is the hope of the ownership of the assets. Objectives of the Study: To identify the implication of the Constitutional Court decision No. 69/VII/PUU/2015 in practice, in lieu with the implication of the Circular Letters of the Ministry of Home Affairs No. 472.2/5876/Dukcapil and Directorate Generals of Community Guidance under the Ministry of Religion No. B.2674/DJ/III/KW.00/9/2017; also, to review the possibilities of those decisions and Circular Letters in the perspective of Indonesian family law, would it be a hope or a challenge? Methodology: This is normative-juridical research, which implements a doctrinal approach to analyze the problems. Findings: Post-nuptial agreement is allowed and having legal implications to the parties to the marriage bond. Ministry of Home Affairs and the Ministry of Religion have facilitated the Constitutional Court decision by enacting their respective Circular Letters to guide the civil registry officials in responding to the post-nuptial agreement. Paper Type: Research Article

This article discusses the prohibition of interfaith marriage or “mixed marriage” between Muslimah and non-Muslim. According to the proponent of religious liberalism, there is no prohibition in Islam related to this kind of marrige. They argue that there is no clear and unambiguous prohibition in the Islamic scriptures about it. The prohibition is only coming from Muslim jurists (fuqahâ). Meanwhile, the prohibition of mixed marriage between Muslimah and non-Muslim in the era of the Prophet (PBUH) due to political conditions at that time, where the number of Muslims was still small, and so it was feared to have an impact on the decline in their quantity. In fact, Islam required a large number of adherents at its beginning. On that basis, the authors review the verses of the Koran, the hadith of the Prophet (PBUH), and the books of turâth in order to get the right answer related to this problem. Through the study of wisdom of the marriage legislation, it is known why Islam prohibited this type of marriage. The marriage legislation in Islam is not only to get descendant, but also to keep religion. It is clear, the Qur’an said that the main reason for the prohibition of this marriage is because Muslimah will fall into kufr. It is undeniable that a wife must submit and obey her husband. How can a Muslimah obey her husband, if the husband invites him to kufr? Surely this is a paradox.

Mixed marriages are marriages involving a race between nations, therefore, marriage is also subject to the principles applicable in the Indonesian Law and International Law. Mixed marriage has penetrated the whole of Indonesia . Notary role in making the deeds relating to pernjanjian marriage, inheritance etc.Dealing with the issue of marriage between men and women WNA WNA especially about women's access rights to land for the citizen and problems. Therefore, the authors take the title on the Juridical Review of the Acquisition of Land Rights for Women Bound citizen Mixed Marriage (Case Study No. Constitutional Court.69 / PUU XIII / 2015). The contents of the Constitutional Court about: Testing Law No. 5 of 1960 on the Basic Regulation and the Basic Agrarian Law No. 1 of 1974 on Marriage of the Constitution of the Republic of Indonesia th 1945.Dalam decision mentions the Applicant, Ny. Ike Farida an Indonesian citizen. Applicant is a woman who is married to a Japanese national men by a valid marriage and are registered in the District Office of Religious Affairs Makasar East Jakarta Municipality No. 3948 / VII / 1995, the Civil Registry Office Prop. DKI Jakarta as defined in the Marriage Reports Receipt No. 36 / KHS / AI / 1849/1995/1999 dated May 24, 1999. Related to marriage, the applicant does not have marital separation agreement treasures, never abandoned his Indonesian citizenship and disenfranchised here at home. Applicant want to buy Flats in Jakarta, after the keel, towers not being handed over, and even then the purchase agreement terminated unilaterally by the developer. Then formulated the problems are: 1) What is the procedure of acquiring land rights for women citizens who are bound intermarriage? 2). Constraints and solutions that arise in obtaining the Women's Land Rights for citizens who are bound Mixed Marriage (Case Study No. Constitutional Court.69 / PUU XII / 2015)? As this study is sociological or empirical, in which the authors conducted a study which examined at first was secondary data, then resumed research on primary data in the field, or to society, an interview with the National Land Agency, notary, and two female citizens who marry foreigners. And examine the rules relating to mixed marriages, prevailing in Indonesia. The results showed the conclusion that the Notary has an important role in helping clients about: procedures for securing land rights for the citizen who is married to foreigners, namely the reduction in the rights, for example, from Properties menjaiHakPakai, the reduction in the rights of land owners. Constraints faced is the problem of domicile for male foreigners who are married to the citizen, and a couple of mixed marriages between Indonesian citizens and foreigners do not make a marriage agreement during their marriage. The solution is that if the land area can be divided into 2: 1/2; 1/2 for the wife, the land was downgraded to a Right of Use by registering at BPN, and made a covenant marriage.

There are 14 marriages that occurred between the Rohingyas and Indonesian citizens carried out in 2017. Only nine of them were reported to the refugees handling agency. Some have been made before coming to Indonesia and some after arrival. These situations resulted in legality problems of the marriage and its implications. The right to marry is fundamental in the life of human and is protected as human rights. However, Indonesia is not a signatory to the Convention on the Status of Refugees 1951 and has no legal mechanism to govern their marriages. Consequently, life for both asylum seekers and refugees is a relentless struggle and one of the significant challenges for them is in the area of marriage and family. This paper will discuss how Indonesian private international law provisions and the marriage law accommodate and protect the rights to marry stateless refugees in Indonesia. This paper primarily discusses the legal status of stateless persons and refugees amidst the lacuna in Indonesia. Noting the shift from the principle of nationality evident in case laws, this paper explores the possibility to use lex domicili as a surrogate connecting factor in determining the law applicable to stateless refugees’ personal status. In relation to marriage, subsequent validation (isbat nikah) could be the solution to ensure family unity. As the lack of valid documentation remains a challenge, the goodwill of the couple to enter into marriage and establish a family become the most important element.

Research on the consequences of intermarriage is almost exclusively looking at immigrants’ labour market outcomes, with little attention given to non-economic indicators. Drawing from set-point theory and taking on a dynamic approach, the authors examine whether having a different- versus a same-origin partner is subject to a selection on life satisfaction, or associated with a greater short-term improvement in migrants and natives’ subjective well-being (SWB). The paper also aims to investigate whether gains from exogamy diminish at a faster rate than those from endogamy, and whether intermarriage produces a long-term drop in SWB. Using data from the German Socio-Economic Panel and controlling for time-varying unobserved heterogeneity, we run a set of random- and fixed-effects models that uncover changes in life satisfaction before and after the transition into a mixed marriage. Results provide evidence of a selection on life satisfaction for exogamous first generation migrant men. Findings also show that with the exception of migrant men, there is an inter-partnering SWB gain, albeit insignificant, in the pre-marital cohabitation phase. Native women display an intermarriage premium when transitioning to marriage and shortly after, but also a significant SWB drop in later years. Overall, contrary to previous studies that did not account for unobserved characteristics, we show that in the long run, mixed marriages are not more detrimental to SWB than unions involving same-origin partners.

Russia, which remains home to several hundred ethnic groups and fourteen linguistic families, inherited much of the Soviet Union’s legacy with respect to ethnic and linguistic categorization. The policies of categorization and official recognition of various ethnic and linguistic groups continue to influence these identities in the Russian Federation. The Russian state paid due attention to ethnicity and linguistic diversity and largely ignored the racial diversity of its population mainly due to the fact that classifications of the racial composition of the country crisscrossed ethnic and linguistic divisions and, unlike ethnicity, did not form the basis for political mobilization. This chapter details such issues as the variation of ethnic designations in official documents and mixed marriage research; the official categorization of the country’s population in censuses, particularly in the first post-Soviet population census of 2002; Russian academic research traditions in ethnicity studies, as well as current approaches to the problem of categorization and official recognition and the use in administrative practices of ‘mixed’ (in terms of ethnic and language affiliation) categories.

The measurement of race has been pivotal in the social and political history of Singapore. The categorization of racial identities under colonial rule and then as part of independent statehood has been deliberate and pronounced, and Singapore’s ‘multiracial’ ideology remains structured around four firmly racialized groups. The current framework of Chinese, Malay, Indian, and Other (CMIO) thus serves to manage diversity while at the same time maintaining separate racial groupings. Measuring mixed race has proved complex in this context, with Singapore codifying some forms of mixedness and overlooking other types of mixing between racial categories. The category of Eurasian, a label which describes mixed European and Asian descent, has been used since the 1800s, but its meaning and boundaries have shifted significantly over time. The more recent policy innovation of providing for double-barrelled race identifications provides another alternative for measuring and identifying mixedness, but the ‘dominant race-subordinate race’ formulation of hyphenated racial identifications raises its own conundrums. This chapter outlines the measurement of race and mixed race in colonial and post-colonial Singapore, illustrating the ways in which race remains a key feature of state organization and social dynamics in the country.

Objective: We study mental health in immigrants and nonmigrants, distinguishing between people in exogamous and endogamous marriages. Our theoretical considerations are based on concepts of the economics of marriage, resources, and conflict. We test two competing hypotheses: Intermarriage may be associated with a gain effect or it may be related to a negative strain effect. Methods: We use SHARE data from waves 1, 2, and 4-6 (2004-2015). Our sample consists of 20,383 individuals living in nine European countries (15Š migrants, 85Š nonmigrants). The dependent variable is depression measured in the EURO-D scale; we applied mixed-effects linear regression models for repeated observations. Results: Overall, we found that migrants in exogamous marriages were more likely to report lower levels of depression than their counterparts in endogamous marriages, whereas nonmigrants in an exogamous marriage reported higher levels of depression. Several types of independent variables explained the total effect of the marriage type on mental health for migrants and nonmigrant men; for nonmigrant women the negative effect remained small but significant. Conclusions: Our results support partially the hypothesis of a gain effect of a mixed marriage for mental health among immigrants, while at the same time suggesting that being in an exogamous marriage has a negative strain effect on mental health for nonmigrants. Contribution: Our results suggest that the question of the costs and benefits of a mixed marriage should be investigated for migrants as well as for nonmigrants, in order to determine whether such marriages can contribute to a two-sided understanding of immigrant integration.

When Erasmus Darwin announces that “the general design” of The Loves of the Plants “is to inlist Imagination under the banner of Science” (ii), an echo of the Song of Solomon (itself a touchstone for eroticized botanical imagery) reveals how charged the relationship is: “his banner over me was love” (2:4). This essay argues that taking The Loves of the Plants seriously as an erotic work reveals the essential importance of desire to the evolving diversity of vibrant life it envisions and to the interdisciplinarity it achieves. Not only does the poem popularize the Linnaean sexual system of taxonomy by infusing it with sensibility, creating a landscape driven by desire. The form of the poem makes a mixed marriage of art and science, verse and footnotes, in a tantalizingly episodic (non-)structure which could be called pornographic. The relationships between the male and female parts of an overwhelming variety of flora are much more varied than the conventional gender roles later critics have often ascribed to the poem. Yet, while each vignette offers another sexual permutation, the cumulative effect blurs variety into sameness, an effect earlier recognized by John Cleland in Memoirs of a Woman of Pleasure. Cleland extends the boredom to style, citing the flatness, in inevitable repetition, of the vocabulary of pleasure. The descent of Darwin's poetry into unfashionability under Wordsworthian aesthetics is also the demise of an erotic interdisciplinarity. In addition to the stylistic simultaneity of variety and sameness, Darwin's footnotes, epic similes and tangents are driven from topic to topic by a kind of unchaste curiosity which flattens borders demarcating species, subject headings, legitimate attractions. “The Loves”, both desire and the poem itself, “laugh at all, but Nature's laws” (IV:486). Even Nature's laws play loose with categories, as pollinating insects are seduced by flowers. This article examines how The Loves of the Plants envisions a continuum of life forms and of disciplines by portraying and performing cross-species erotic interaction. Personification of vegetable reproduction invites readers to conceive of their own desire in botanic terms (as, indeed, readers and parodists did). Fascination with hybridization epitomizes both Darwin's poetry and his science, from the remarkable love affair between nightingale and rose which produces the bird-flower offspring fantastically described in Loves, to the painstaking study of cross-breeding in the evolutionarily crucial chapter “Of Generation” in Zoonomia.

In the discipline of New Testament studies there are particular reasons for critical vigilance concerning the ways in which historical reconstructions can be shaped by a sense of both religious and ethnic or racial superiority. This risk applies specifically to the contrasting depictions of Judaism and Christianity, and it is notable that, despite the changing phases of scholarship, the tendency to replicate a dichotomy between an ethnically particular Judaism and a universal, open, trans-ethnic Christianity persists. As one facet of a critical consideration of this dichotomy, this essay considers two specific texts that contribute to the ethnicisation of early Christian identity: 1 Corinthians 7 and 1 Peter 3. In the former, Paul develops two principles that are significant in the ethnicisation process: endogamy as norm for the contraction of marriage (1 Cor 7.39) and the assumption that children with a Christian parent (even in a so-called ‘mixed marriage’) are part of the Christian community (1 Cor 7.14). The later household codes further develop this idea that the household is a place for the reproduction and generation of Christian identity. In 1 Pet 3.1–6, part of the letter's household code where mixed marriage is again an issue, two features of the text are of particular interest: its focus on a ‘way of life’ (ἀναστροφή) and the connections drawn between conduct and ancestry. In both of these respects, 1 Peter seems to be constructing a form of group-identity that shares features in common with Jewish notions of group-belonging in the period. The ‘ethnicising’ features of these texts raise questions about any categorical contrast between Jewish ethnicity and Christian inclusive trans-ethnicity. Why then is such a depiction of the Christian achievement – which in many ways parallels depictions of modern Western political liberalism – so enduring and appealing within the discipline? It is suggested that the answer must be sought in the religious and ethnic or racial location of that scholarly tradition.

Mixed marriage and related migration are increasing around the world. Some of marriage migrants engage in transnational economic activities in various ways. This process has various spatial reflections. However, according to the meaning of ethnic identity and marital status in the destination country, there are great spatial differences in the continuation of these practices by marriage migrants. One of the countries where these differences are seen is Turkey. In this study, the spatial context of the economic practical of German marriage migrants in Turkey is being examined. In-depth interviews were held with 16 marriage immigrants living in 7 different cities. It is evident that due to ethnicity and marital status, transnational economic practices of German women supported by families and the Turkish society. An important finding of the study is that through these practices, transnational partnerships are increasing and the digitalization of many businesses is accelerating.

Japanese and Balinese mixed marriage children have become bilingual since the early years of the language acquisition period. They acquired the inheritance of the languages (Indonesian, Japanese, and Balinese) from their parents. This research was conducted to find the language choice of mixed marriage children of Balinese and Japanese in Bali. The language use domain is divided into two: family and social. In each domain, the topic, the background of the situation, and the people involved are determined. The data was gathered using questionnaires employed to 10 mixed married families. The method includes observation and interviews. The result of data analysis showed that in the family domain there are variations of the children's language preferences when communicating. The children choose Indonesian when communicating with the father, and Japanese with the mother. However, there are also other options for using mixed code between Indonesian, Japanese and also English. In the social domain, the language choice is more homogeneous, which is Indonesian. Meanwhile, it was found that there was resistance towards the use of Balinese by Japanese-Balinese Mixed Marriage Family (JBMF) and the factors that affected the children's language choice were also discovered.

This chapter positions Villette within the context of a range of eighteenth- and nineteenth-century novels concerning the possibilities and limitations of marriage between Roman Catholic and Protestant characters. I read Villette against literary predecessors such as Elizabeth Inchbald’s A Simple Story, Lady Georgiana Fullerton’s Grantley Manor, and Charles Dicken’s Barnaby Rudge. Despite Villette’s rejection of Roman Catholic celibacy, Lucy is left celibate through Paul Emanuel’s shipwreck, rather than finding her “true home” in a mixed-faith suburban household at Faubourg Clotilde. The novel’s ambiguously tragic ending represents uncertainty about whether such a house built on religious and national division could stand. This chapter, therefore, explores some of the challenges of building communities that cross religious and national boundaries.

The Association of Southeast Asian Nations (“ASEAN”) is an intergovernmental regional organization established in 1967. In 1997, the ASEAN Member States in Kuala Lumpur committed to reaching the ASEAN Vision 2020 that led them to engage in closer cooperation, “One ASEAN Community”, concluded in Bali (2003). The implementation of One ASEAN Community was described in ASEAN Community Vision 2025, concluded in Kuala Lumpur in 2015. The unification and or harmonization between such legal systems in preparing for the cooperation amongst the members, is essential. In light of this, this research addresses a particular field of law, namely marriage establishment under the family law; focuses on the topic of marriage formation or marriage establishment and its recognition.As a result of contact between differing legal systems in a marriage between different nationalities, Private International Law (“PIL”), is of considerable importance. Firstly, PIL decides the applicable law to determine the capacities of each of the husband and wife. Secondly, PIL will decide the applicable law to solemnize the marriage or the authorized forum for the marriage. Thirdly, PIL deals with the issue of acknowledgment or recognition of a marriage. This research examines the nature of marriage within the national laws of the ASEAN Member States, in Indonesian perspective. It will start with a comparison of marriage law of ten ASEAN Member States. The result of comparison becomes the basis of recommendation to Indonesia, its Marriage Act, and ASEAN in relation to the recognition of marriage.

The research leading to these results has received funding from the European Union's Seventh Framework Programme (FP7/2007-2013) under grant agreement no. 320116 for the research project FamiliesAndSocieties. This study investigates formation of endogamous and exogamous marriages among immigrants and their descendants in the UK. While there is a growing literature on various aspects of ethnic minorities’ lives in Britain, their marriage patterns have been little studied and understood. We apply event-history analysis to data from the Understanding Society study and use multiple imputation to determine the type of marriage for individuals with missing information on the origin of their spouse. The analysis shows, first, significant differences among immigrants and their descendants in the likelihood of marrying within and outside of their ethnic groups. While immigrants from European countries have relatively high exogamous marriage rates, South Asians exhibit a high likelihood of marrying a partner from their own ethnic group; Caribbeans hold an intermediate position. Second, the descendants of immigrants have lower endogamous and higher exogamous marriage rates than their parents; however, for some ethnic groups, particularly for South Asians the differences across generations are small. Third, the exogamy rates are high among ethnic minority women and men with better English skills, individuals who are less religious and those who are older at first marriage. Fourth, highly-educated native British men have an elevated likelihood of forming an inter-ethnic marriage; exogamous marriages are also formed at later ages among the native men and women. Publisher PDF

This literary research is primarily aimed at revealing the social impacts of modernizationon the traditional life as reflected in Cooper’s The Prairie. The study usesinterdisciplinary approach, which involves historical, cultural, and ecological approaches,including mimetic approach. The analysis shows that modernization doesnot only cause positive impacts but also stronger negative impacts. The negativeimpacts include human conflict, cultural conflict, imbalanced ecology, poverty, disharmony,social injustice of mixed marriage, greediness, kidnapping, and law breaking.The positive impacts include independence, adaptation, rationality, and efficiency.The problems that appear in the novel reflect the inner conflict of the author. Cooperas the author questions the ideas brought by the immigrants on the Indian land. Forhim, modernization can only be enjoyed by the upper class of the society—the White.It cannot meet the necessity of the people native the Indians. They lose some benefitsbecause of the settlement of the immigrants in their land.

Cunegonde's Kidnapping: A Story of Religious Conflict in the Age of Enlightenment, by Benjamin J. Kaplan. New Haven, Yale University Press, 2014. xvii, 290 pp. $30.00 US (paper). In this fascinating micro-history, Benjamin Kaplan explores the unique features of religious life in an early modern Dutch-German borderland where religiously mixed marriage was tolerated and religious dissenters enjoyed special freedoms. His study takes place in Vaals, a village in the extreme southeast of the Dutch Republic, located in the modern-day province of Limburg. The community was part of a small and isolated Calvinist Dutch enclave surrounded by Catholic territories, the largest and most important of which was Aachen, a Free Imperial City of the Holy Roman Empire. Borderlands were often areas of complex religious mixing, and this was definitely the case for Vaals. Residents were largely Catholic and yet the distribution of churches appeared to suggest the opposite, the village was the site of just one Catholic church and four Protestant churches. Protestant congregants lived in either Aachen or the surrounding countryside and travelled to Vaals on Sundays. Kaplan explains that Protestants were "forbidden to worship where they lived, Vaals offered a sanctuary, and the Protestant churches in Vaals were actually built for their use" (12). The story that Kaplan tells begins in 1762 with a mixed marriage and an attempted baby-snatching. Cunegonde, the feeble-minded sister of the baby's father, a German Catholic journeyman labourer, burst into the Vaals Reformed Church as her Calvinist sister-in-law's baby boy was about to be baptized. Snatching the baby, she attempted to carry him off to the Catholic church for a proper baptism. She did not get far. She was immediately arrested and placed under guard. Two nights later a large group of Catholic farmhands and labourers staged an armed raid to free Cunegonde and carry her off to the safety of Catholic Aachen. A few days after that the "band of peasant boys" (104) who had liberated Cunegonde returned to Vaals to stage a mock-military parade, thumbing their noses, as it were, at the Calvinist authorities in Vaals. The religious dispute took on a political dimension following Cunegonde's rescue. The actions of her liberators constituted a direct challenge to the authority of the Dutch government. In response the Dutch authorities sent in the army, closed the Catholic church in Vaals, recaptured Cunegonde, and arrested the Catholic priest of Vaals, Father Johannes Wilhelmus Bosten, who was accused of orchestrating the baby snatching. At this point the village's Catholic residents, who outnumbered the Protestants, took control of the streets, beating and stoning Protestants on their way to church. …

In 1837 Prussia arrested Clemens August Droste zu Vischering, archbishop of Cologne, in a dispute over mixed marriages. This event, known as the Kolner Ereignis (The Cologne Incident), ignited protests and riots for more than a year and re-energized Catholicism in Germany. Examining the Kolner Ereignis reveals that, in contrast to Prussia, Austria was a nonconfessional state. Rooted in the Enlightenment, its church system had legitimacy and stability for its subjects. Comparing the two German powers in the Kolner Ereignis sheds light on this event and important features of these two states that tend to be overshadowed by later developments, most notably the Reichsgrundung.Keywords: Metternich, Cologne Troubles, Kolner Wirren, mixed marriage, KolowratOn the evening of November 20, 1837 Archbishop Clemens August Droste zu Vischering of Cologne (see figure 1) was in his workroom, in his nightgown, when four men stormed in. The leader of this intrusion was the Oberprasident of the Rhineland, Emst von Bodelschwingh, who informed the archbishop that by order from King Frederick William III, he was to be conveyed to the fortress of Minden. The arresting officers gave the archbishop an hour to put his affairs in order, while several wagons and a military escort awaited Clemens August and his vicar, Eduard Michaelis. A crowd gathered and as the wagons rolled away with the clergymen, Michaelis shouted to the people, "praise be to Jesus Christ."1Far from solving Pmssia's conflict with the Catholic Church on mixed marriages and the removal of heretical teachings at the universities, this arrest and the ensuing reaction, known as the Kolner Ereignis (Cologne Incident) or the Kolner Wirren (Cologne Troubles) sparked an uproar across central Europe that forced Pmssia to make ample concessions to the Church. Furthermore, this event marked the absolutist extreme of Pmssia's erratic policy toward the Catholic Church-an open battle with the Catholic Church, as the Pmssian government stmggled to incorporate Catholics into a Protestant-dominated country. This battle injected vigor into the Church and pulled Catholicism out of its political stagnation. The Chmch should have been a source of stability for the conservative order in Prussia, but these factors ensured that instability would ensue when Church and state clashed. Significantly, the turmoil in Cologne had ramifications throughout Central Europe, causing Habsburg officials to fear the spread of disorder. But such an outcome did not occur in the Austrian Empire, as Austria had a stable Church rooted in Josephinist tradition and a nonconfessional state that enabled the Habsburg Empire to weather the storms of religious rancor. A comparison of the two powers in Central Europe, Austria and Prussia, in the Kolner Ereignis not only provides a fuller picture of the event but also illustrates important features of both states in the Vormarz that tend to be overshadowed by developments leading to the Kaiserreich in 1871.2It is understandable why the Pmssian government would assume that moving against the Church would be an easy affair. Catholicism had suffered a series of blows since the middle of the eighteenth century-including the Enlightenment, the French Revolution, and the absolutism of the Vormarz. The Enlightenment had questioned the core of Catholic doctrine. The French Revolution had leveled the Church, and the secularization of ecclesiastical property in Germany had gone uncontested. The French had entered the Rhineland in 1792, taking Mainz, and occupied the left bank of the Rhine in 1794. The French introduced the revolutionary calendar in 1798, instituted secular state holidays, banned public religious symbols and processions, and replaced the teaching of religion with ethics.3 Arrangements at Basel, Rastatt, the Peace of Luneville, and the Reichsdeputationshauptschluss had, by 1803, abolished the ecclesiastical states and compensated German princes who had lost territory west of the Rhine. …

In this paper we shall study the incidence of mixed marriage in the Former Soviet Union (FSU) and the role of demographic peculiarities of the Jewish marriage market in the spread of mixed marriage. Special attention will be devoted to the offspring of mixed couples and their ethnic affiliation. The relatively high proportion of non-Jews in the aliyah movement from the FSU as a consequence of mixed marriage will also be examined

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. Uploaded version is pre-copyedit. Article appeared as online early publication in 2014 and will appear on print in a 2015 issue. ispartof: Sociological Perspectives vol:58 issue:2 pages:145-167 status: published

This article examines the 1933 legislation that criminalized Egyptian diplomats abroad who married foreign, especially European, women. While this law emerged during a period of anticolonial nationalist struggle against British colonial rule, it continues to be implemented in contemporary Egypt. This article situates the law in the broader public debates about bachelorhood and mixed marriage that dominated the pages of the Egyptian press in the 1920s and 1930s. The diplomatic legislation served as an arena to define the rights and duties of upper-class Egyptian national men who represented the semi-independent nation internationally in its newly created foreign service. It was a vehicle for the state to shape the normative national subject vis-à-vis its intervention into the private lives of public officials. By exploring the various ways in which Egyptian legislators, journalists, and social commentators conceptualized mixed marriage and national service, this article sheds light on upper-class masculinity in early 20th-century Egypt and its intersections with new formations of gender, governmentality, and national identity.

This paper discusses about Law No. 12 year 2006, article 6 on the Indonesian citizenship which gives the provisions of dual citizenship status to a child as the implication of the mixed marriage, and analysis of Islamic political jurisprudence perspective toward the provisions of the dual citizenship status. The author concludes that granting the dual citizenship status to a child as the implication of the mixed marriage is nothing but for the sake of enforcing the rights of men, particularly for children. It is so because the child’s rights are part of the Human Rights which must be guaranteed, protected, and fulfilled by parents, families, communities, governments, and states. In addition, It is also as a manifestation of the implementation of UUD 1945, article 26 about the citizens’ rights. Islamic political jurisprudence judges that the dual citizenship status for a child of the mixed marriage for the reason to uphold Human Rights might be justified. Since Islam also upholds Human Rights. But in respect to a childcare, they follow their mother’s citizenship when they have been adult. And when they have already been adult, they have right to choose their nationality.Keywords: Implication, mixed marriage, status, and citizenship

This study investigates the effect of native/immigrant intermarriage on divorce. We used a rich longitudinal dataset from the German Socio-Economic Panel and applied event-history techniques to examine the risk of divorce among immigrants in Germany. Our analysis of the divorce rates of 5,648 marriages shows that immigrant couples have a lower risk of divorce than do natives. However, marriages between German-born individuals and immigrants have a higher likelihood of separation than marriages between two German-born individuals or between immigrants from the same country, supporting the exogamy hypothesis. This pattern largely persists when controlling for the socio-demographic and human-capital characteristics of the spouses. The divorce risk increases with the cultural distance between the partners and when the spouses demonstrate differences in their social backgrounds, also supporting the heterogamy hypothesis and the selectivity hypothesis. We found no support for the adaptation and convergence hypotheses. Divorce levels for mixed marriages are neither similar to the levels of one of the constituent origin groups, nor do they fall between the levels of the two groups; the divorce levels for native/immigrant marriages are higher than those for endogamous marriages.

This article discusses the language using in the mixed marriage family (husband is a Korean and wife is an Indonesian) with the case study in several mixed marriage families who are in Korea. The study using qualitative method. Data collection is carried out by means of observation and interviews which are then analyzed with a qualitative method through the theory of sociolinguistics and is reported descriptively. Based on this study, the mixed marriage families use their mother tongue and the national language of both spouses. In addition, there are also mixing code and switch code. However, it also found families use only one language that is Korean language.