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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...

Living in a non-Muslim community can be highly challenging for those who follow Islam. The loneliness, daily challenges, psychological issues, and acculturation distress can be stumbling blocks to completing their religious practices while also teaching Islamic values to their children. Employing qualitative study with a focused ethnography approach, this study explores Indonesian Muslim mothers' lived experiences while educating their children about Islam in the midst of a non-Muslim community. We analyzed interview data using thematic analysis. Our results provide information for Muslims on the associated social distance and cultural solidarity of living in a non-Muslim community. Received: 2 September 2020 / Accepted: 9 November 2020 / Published: 17 January 2021

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.

أصبح الزواج المختلط ظاهرة منتشرة في جميع أنحاء العالم، ونظراً لبعض الحالات والحوداث الناشئة عن هذا الزواج والتي تتعارض في الغالب مع مقاصد الشريعة المتعلقة بالزواج، أضحت دراسة هذه الظاهرة من حيث الإشكاليات الواردة فيها من الضرورة بمكان للوصول إلى حلول من شأنها تسديد المسار، وتقويم الاعوجاج في هذا الموضوع. على أن الزواج المختلط في حد ذاته- والذي يتم بين رجل وامرأة من قبيلتين مختلفتين تماماً- لا يشكل خطراً في الأمر؛ حيث إن لله تعالى حكمة بالغة في خلق البشر شعوباً وقبائل. هدفت الدراسة إلى النظر في الزواج المختلط في ماليزيا والمشاكل أو التحديات الواردة في هذا النوع من الزواج. تم استخدام المنهج التحليلي لدراسة هذا الموضوع. توصلت الدراسة إلى أن القانون الماليزي يجيز الزواج المختلط بين القبيلتين المختلفتين شريطة أن يكون المتقدم للزواج بملايوية مسلماً وإن اختلفت لغته وخلفيته الثقافية الصينية أو الهندية، وعلى الرغم من أن القانون يبيح هذا النوع من الزواج إلا أن نسبة نجاح هذا الزواج ضئيلة، وهذه النسبة تهدد مبدأ التأبيد والذي هو الأصل في عقد الزواج، كما أوضحت الدراسة أن السبب وراء ذلك راجع في كثير من الأحيان إلى اختلاف اللغة والثقافة ومشكلات أخرى تم دراستها وتوصلت الدراسة إلى أن هذه المشكلات يمكن حلُّها بتفاهم واحترام متبادل بين الزوجين وأهلهما دون أن يؤول إلى الطلاق، شأنها شأن كثير من المشكلات التي تحدث في غير الزواج المختلط، وتوصي الدراسة صانعي القرار والجهات القانونية إلى وضع ضوابط ولوائح خاصة بهذا النوع من الزواج فيما يتعلق بمشكلة الحضانة حفظاً لمقصد حفظ النسل وصوناً لكرامة المرأة المسلمة. كما توصي المؤسسات الإسلامية بالقيام بدور توعية معتنقي الإسلام لتخفيف وقائع الردة حمايةً للبيضة. الكلمات المفتاحيّة: الزواج المختلط، التعدد الثقافي، مقاصد الشريعة، ماليزيا. Abstract Mixed marriage has become a widespread phenomenon around the globe. Due to some issues emanating from this kind of marriage which are, in most cases, contradictory to the objectives of sharia in marriage, studying this phenomenon in terms of its arising problems has become a necessity in an effort to reach the best solutions. However, mixed marriage, which holds between a man and a woman from different ethnicities, is not problematic in its essence as there is a wisdom behind the creation of humans as different nations and ethnicities. This paper aims to examine mixed marriage in Malaysia and its challenges. Using the analytical method in study this phenomenon, the study found that the Malaysian law permits a mixed marriage provided that the man wishing to marry a Malay woman is a Muslim in spite of diversity in language, educational background, and be he a Chinese or Indian. Despite its permissibility in the Malaysian law, the percentage of success of mixed marriage contract is very low, and this threatens the element, ‘perpetuation’ which is a basic principle of marriage as a life contract. Moreover, language difference, education and other factors were found to be the reasons why this kind of marriage is rarely the choice. The paper concluded that, just like other kinds of marriage, all these problems can be easily solved with mutual respect and understanding between the couple and their families without resorting to divorce. The study recommends that lawmakers and legal authorities should lay down rules and regulations governing this kind of marriage, especially pertaining to child nursing with a view to achieving the Sharia objective of protecting children (Maqsad An-Nasl), and the dignity of Muslim Women. It also recommends Islamic organization to enhance the awareness of Muslim reverts about Islam in order to minimize the occurrence of apostasy as a way of protecting the objective of religion (Maqsad Ald-Deen). Keywords: Mixed marriage, cultural diversity, Maqasid al-Shariah, Malaysia.

Due to factors including, but not limited to mixed marriage, job transfer and language policy, more than half of the world’s population is estimated to be within the multilingual spectrum (Grosjean...

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.

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.

This research uses Schwartz’s theory of values to examine intergenerational (parent-child) value transmission among Orthodox-religious and secular Jewish families in Israel. The study investigates ...

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.

Although the world now has largely become a global village, some bicultural individuals still find it challenging to be accepted into certain societies. Building on this argument, this article analyzes the struggles faced by the bicultural character in The Bamboo Stalk (2015), a novel written by the Kuwaiti writer, Saud Alsanousi. Jose is the son of a Filipino maid and a wealthy Kuwaiti man. Upon birth, he was disowned by his paternal family and was forced to leave for Manila with his mother, to be raised in poverty. In this article, the theory of graft by Colin Richards and selected concepts on biculturalism are appropriated to explore the manifestations of the grafted individual’s identity construction, demonstrating how grafting carries a negative impact in the formation of the individual’s social, religious and national identities. The narrative depicts the protagonist’s dilemma and identity crisis, revealing the circumstances that has led to the formation of his split identity. While the grafted individual finds it challenging to ascertain his identity that lies between two vastly different and incompatible cultures, the majority societies in the two cultures do not accept him for who he really his. This paper therefore highlights the experience of the bicultural in establishing a clear grafted identity as presented in Alsanousi’s work .

This article examines the development of Japanese as a heritage language (HL) in linguistically mixed families. While families where parents share a mother tongue have been investigated extensively...

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 chapter looks at the changing perceptions of ‘mixed marriage’ on the island of Mallorca and in parts of the Spanish mainland over the past century. According to the Church, any marriage that did not conform to these criteria was a ‘mixed marriage’. There were degrees in the meanings of ‘mixed marriage’ in Biblical terms. The first degree meant a disparity of denomination between a baptized Catholic and a person baptized as a member of another Christian denomination. The second degree was between a baptized Catholic and a nonbaptized person. Marriage was of critical importance as far as it concerned the reproduction of the social system or the continuity of a particular social relationship over time. Individual interests were secondary to the reproduction and continuation of the patrimony. In Spanish and Catalan there are two different terms for outsiders: forasters and estrangers.

The way each person communicates depends on culture; language, rules, and norms of each. Culture has the responsibility for all communicative behavior and meaning that everyone has. Communication difficulties faced by the individuals involved are caused by differences in their respective cultural expectations. Differences in cultural expectations can lead to fatal risks, one of which is a misunderstanding. In intermarried family life there will be a misunderstanding of intercultural communication, which involves all family members. This situation can lead to an agreement to recognize one culture that will dominate or develop another culture which is a fusion of the two cultures (third culture), or even both cultures can go together in one family. This study discusses family communication in mixed marriage couples between Indonesia and Australia. The research carried out is intended to find out and analyze the negotiation of self-identity in interactions, conflict management mediated by face and culture, family communication processes, inhibiting factors, and supporting family communication in mixed marriage couples between Indonesia and Australia. Using advanced negotiation theory and symbolic interaction theory. In this study, the authors used a descriptive qualitative method. The data collection techniques used are through observation, interviews, and documentation. Data obtained shows that Mindfulness: Acceptance of new cultures, in terms of language (using both languages), nature (Australia: Individualism-Indonesia: collectivism). Mindlessness: Stereotype, perspective, building tolerance, dealing with habits, opening up to accept a new culture.

The numerical dominance of women within the Thai population in Belgium raises the question of how gender, as a category of difference and as a norm, influences Thai women’s decision to enter in a ‘mixed’ marriage, to migrate, and to ‘do family’ in their transnational social spaces. Drawing from a qualitative study of Thai women in ‘mixed’ couples in Belgium from 2012 to 2015, this article addresses this question using as conceptual points of departure the metaphor ‘men are butterflies, women are hindlimbs of an elephant’. It unveils how gendered ideologies in Thailand and in Belgium intersect and shape Thai women’s subjectivity and agency. On the one hand, the ‘men are butterflies’ metaphor reflects the gendered double standard of sexual morality in Thailand and suggests explanations for Thai women’s marriage with Belgian men, for their migration to Belgium, and for the break-up, in some cases, of their mixed marriage. On the other hand, the saying ‘women are hindlimbs of an elephant’ uncovers Thai women’s contributions to their families, societies, and nations, as well as the way they cope with the overlapping social expectations interacting on them as daughters, mothers, and citizens., info:eu-repo/semantics/published

In the last century, under the influence of the theological personalism (theology of the Person), the Orthodox Church felt the need of a universal and uniform approach to different pastoral questions. Among those we find also the question of inter-confessional (mixed) marriage. This question was approached during the preparation of the Holy and Great Council of Crete. In 2016 the Great Council of the Orthodox Church, finally convened, specified and confessed that inter-confessional marriages are forbidden according to the traditional canon-law (akriveia), but the salvation of the person must be kept in mind and permission could be given in the spirit of pastoral discernment (oikonomia). The history of the Council shows the struggle for finding a balance between canon law and pastoral care, regarding many pastoral issues nowadays, including inter-confessional marriage.

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.

This paper presents the general determinations of interculturalism, intercultural communication, marriage and mixed marriage. Attention is directed to the general conditions that are conducive to mixed marriages, as well as the conditions that inhibit them. In the focus of consideration are the mixed marriages in Vojvodina and features of heterogamy that occurs in this region, while the analysis derived from the available data of the 2011 Census in Serbia. Special attention was paid to the frequency of heterogeneous marriages in relation to the total number of marriages in Vojvodina for the period from 2003 to 2013. The paper also discusses some indicators of the manifestation of interculturalism in mixed marriages, and points to the need and possible directions for their more detailed study.

In this article, I analyze how the mainstream media in Israel, increasingly shaped by social media, constructs a story about a mixed marriage between an Israeli woman, who was raised as Jewish and ...

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.

This essay is a social-scientific study of Paul's deployment of holiness language in 1 Corinthians. Specifically, an interpretation of holiness is offered to explain Paul's argument in 1 Cor 7.12–16 in favour of non-separation in the case of a believer married to a non-believer. For Paul, holiness involves participation in the oneness of God interpreted christologically. This participation is embodied in the holiness-as-oneness of the church. In relations between believers and unbelievers, purity rules to do with sex and marriage carry a significant symbolic burden. In some cases, clear lines of demarcation are drawn. Other cases constitute grey areas; and the suggestion here is that ‘mixed marriages’ are one such. For Paul, holiness is a matter of neither genealogical nor cultic purity. Rather, it has a boundary-transcending quality. In the case of a mixed marriage, the unbelieving partner, together with the children, is sanctified by remaining in oneness with the believing partner. Paul's concern for the oneness of the church spills over into a concern for the oneness of the household.

This article analyses the changing attitude and cultural identity of Tolakinese Muslim Community in Kendari. It focuses on four cultural values: 1) kohanu (shy); 2) merou (courtesy); samaturu (solidarity); 4) taa ehe tunai tui (introspection). The findings shows that people in the rural area are generally maintaining their culture while people in urban area have a contrast attitude as cultural values have been degraded in practices. This degradation eventually resulted in the changing attitudes of Tolakinese society. In general, even though there is a small group of people who still understand and or practice the tradition, there is a trend of degradation in the cultural values. There are factors behind this trend, among them are: education, living in the city and mixed marriage. Realizing the potential extinction and the importance of the tradition, several efforts are taken by traditional leaders aiming at preserving the culture of Tolaki. Among the efforts are socialization and contextualization of the tradition in line with the development and the values of Islam.

Research on intermarriage until now has focused mainly on the challenging nature of interculturality and on the adaptation strategies of migrant spouses. As a consequence, native-born partners’ change in an intercultural family environment has been scarcely envisioned. What we suggest in this study of mixed couples in Spain is a necessary turn on the positive aspects of cross-cultural communication and on in-couple learning dynamics, which develop in the process of mutual intercultural adaptation. Our purpose is to shed light on cross-border love as a space of self-transformation where the original forms of dialogue and hyphenated social identities are built. Mixed couples have shown to be valuable cases for exploring and exemplifying dynamics of cosmopolitanism on a micro level. The results of this study provide empirical evidence to support the theory of critical cosmopolitanism and cross-cultural adaptation and transformation theory.

The title is "Mixed Marriage Between Javanese and Acehnese Ethnics in Pante Ceureumen District, West Aceh Regency". The research problem is how the process of mixed marriages between Javanese and Acehnese ethnics in Pante Ceureumen District, West Aceh Regency. The purpose of writing is to determine the implementation of intermarriage between Javanese and Acehnese in Pante Ceureumen District, West Aceh Regency. The research method used is ethnographic research methods or reports on an ethnic group, which are written based on the results of field research and use a "gradual progression". In this study, the authors concentrate on one of the stages, namely finding cultural themes. The main data of this research is qualitative data obtained through interviews with mixed married couples. Data collection techniques used include observation techniques, interview techniques. The data analysis process was carried out since the data collection in the field took place in stages and was described in writing. The conclusion of the research obtained is that mixed marriages between Javanese and Acehnese in Pante Ceureumen District are carried out through socio-economic relations, socio-political relations and socio-cultural relations and are driven by factors of similarity in education, occupation, place of residence, religion and also because of a mate. and arranged marriage. The implementation of mixed marriages between Javanese and Acehnese ethnics in Pante Ceureumen District, uses the customs of the two ethnicities. The traditional mixed marriage culture between Javanese ethnicities that is still being carried out includes the stage of proposing, fiance, seeds, bebet and weights as well as the wedding party. Meanwhile, the traditional mixed marriage culture that is carried out includes the stage of meulakee, ranub kong haba, ranub gaca, gatib, intat linto and tung dara baro.

This article explores the intricate relationship between representations and social practices in the context of aristocratic conversion, non-conversion and marriage. The autobiography of a Calvinist magnate woman, who lived in a mixed marriage and resisted conversion, is discussed and interpreted as a non-conversion narrative. It is compared to other extant documentation (both ego-documents and third-person narratives) regarding the conversion to Catholicism of four aristocratic men, whose political and social positions were enhanced as a result of conversion. The construction of Habsburg rule and its concomitant pressure for Catholicism provides the common political context of both eighteenth-century Transylvania and seventeenth-century Habsburg Hungary, where these stories take place. Offering a further comparative perspective, the study aims to highlight the similarities and differences between Hungarian and European accounts. It also pinpoints the underlying similarities within the conversion ...

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. …

This chapter challenges the view that the persistence of macro-social division is a product of unchanging identities. It presents a type of experiment. It takes very similar mixed marriage individuals who are as if immune to ethnic solidarity in three contrasting research sites and compares their narratives of identity change. If division is a product of unchanging ethnic identities, then these ‘non-ethnic’ respondents should narrate similar processes of change in each research site. If it is due to socio-cultural obstacles to sustaining change, then the Northern Ireland respondents should narrate much greater difficulties than the others. The latter is the case. Identity change is difficult to sustain in divided societies even for the most open of individuals because it involves challenging and changing basic values and assumptions without institutional support or cultural signposts. Social division persists not because identity is static but because it changes, and the identity changes cannot be sustained.

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.

An absorbing story is narrated by the child of a mixed marriage, Hindu and Muslim, in the first quarter of the twentieth century. At once creative and critical, the memoir is innovatively structured. In its ex-centricity to established forms and styles it seeks to represent substantially and formally the disjunctivity of memory, the flux of experience and everyday living, and the incertitude of meaning. Through a muddle of anecdotes, conversations and dialogues with the self, the minority subject is produced as always in process.

This study aims to discover the motives, experiences, meaning, and intercultural communication of mixed marriage couples in the Budapest-Hungary. The research uses phenomenology method Alfred Schutz and Husserl to examine the experience of people. Data are collected through observation, interviews through social media and literature study. The subjects are six mixed marriage couple living in Budapest-Hungary using purposive sampling technique. This research found a model of intercultural communication among mixed marriage couples related to motives, experiences, meanings, and intercultural communication based on cultural differences, languages, mindsets, as well as stereotypes of certain religions in which mixed marriage couples can adapt to the situation. This study contributes to four communication models of mixed marriage couples, namely motives, experiences, meanings and intercultural communication.

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.

As Muslims increasingly cross ethnic, religious, and social barriers within Western societies, the rate of interfaith marriages continues to rise. As a result, several issues are generated within the Muslim community globally. One of these issues focuses on the subjectivity of Muslim women marrying non-Muslim men since Islamic religious texts may be unclear and indirect regarding the issue. Additionally, Muslims in the West are increasingly exposed to individuals from diverse ethnic and religious backgrounds, which raises the probability of exogamy. Many Muslims residing in the West do not have issues with exogamy; it is mostly familial and societal expectations that exude stress when individuals intermarry within the Muslim community. Openness to intermarriage among Muslims in the West can be attributable to differences in faith and identity development of second-generation Muslims growing up in Western countries, which can lead to a differentiation of Muslim identity in comparison to their parents and extended family. Regardless of the taboo and stigma that exist with regard to intermarriage in Islam, Muslim interfaith marriages in the West arguably can be seen as microcosmic representations of positive pluralistic relations in contemporary times. Through discussions of data collected for this research, this thesis considers the issues and ideas mentioned above as it considers the experiences of Muslims in interfaith marriages in Western societies by considering notions of gender, globalization, and religious pluralism. Thesis Master of Arts (MA)

During the early post-Cold War era, to much of the Western public, the former Yugoslavia soon came to epitomise a representation of a world of ethnic rivalry and primitivism abruptly revealed by the lift of the Iron Curtain. Tito’s rule over Yugoslavia has sometimes been metaphorically depicted as a ‘lid on a cauldron’, eventually removed by Tito’s death and the mounting weakness of the regime during the 1980s. International media depictions of war in the former Yugoslavia have certainly played a pre-eminent role in entrenching and popularising the notion that ethnic conflicts are somehow part of a natural course of events. These simple perceptions contrast with the complexity that local populations experienced, especially during the early war period. Where the battles were fought in 1991 and 1992, things typically looked less black and white.

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.

Mix marriage as regulated in Article 57 Law Number 1 of 1974 concerning marriage that is committed by a couple with different nationality. The Nationality of the Republic of Indonesia in Law Number 12 of 2006, is explained that children as the result of mix marriage can have double nationalities but limited. The process of communication that is using in the mixing marriage is the process of intercultural communication. In establishment of an interpersonal communication between eastern culture and western culture. This communication takes place not just for a day or two, but takes place during the stay of foreign citizens and citizens relations with in Indonesia. The patterns of children's education is one of the problems that often occur in mixed marriages. Most of the mixing marriage used the foreign pattern of their child's education. This is because foreigners want their children get an education equivalent to the education of the country of origin may be obtained. The results showed that the process of intercultural communication can be well-established and effective among the four mixed marriage couples. Overall informants seeks to honor and respect for cultural differences in their marriage.They tried to blend and merge with the cultur of their partner.Changes in view of the world (religion,values,and behaviors) on minorities and chose to follow the beliefs of the dominant partner.

Abstract In this exploration of rabbinic attitudes toward the patrilineal or matrilineal determination of ethnic identity, the author affirms that Ezra did not introduce the idea of matrilineal identity and that he did not expel non-Israelite women in an effort to ensure racial purity, as some scholars argue. Ezra’s goal in expelling these women and their children, despite the latter’s Jewish identity as the offspring of Jewish fathers, was to reduce pagan influences on the Israelite community by avoiding social contacts with surrounding peoples. While maintaining the patrilineal system, the rabbis determined that in a mixed marriage, children inherit their mother’s ethnicity, irrespective of her faith. This modification of the existing practice was effected in the frame of the rabbinic transition from a general “common-sense” approach to halakic decisions to a “legal sense” conceptualization. Examples from various rules support this thesis; conflicting scholarly opinions on both ethnicity and conversion issues are disputed.

This study aimed at discovering the inheritance right over land held by a child of a mixed marriage. The technique of legal material collection in the present study was the statute approach to the relevant law and Governmental Regulation. The analysis technique of the legal material in this study was the syllogism deduction method using deductive thinking, started by proposing a major premise and then proposing a minor premise.Based on the result of the analysis, it could be concluded that a child born from a mixed marriage who hold inheritance right over a land shall wait until his/her age reach 18 (eighteen years old) and he/she chooses to be WNI so that he/she could realize his/her right in accordance with the regulation in force. The right of ownership is the strongest right and is not deleted in a short period of time. If the status reduction is not performed, such land may become the State' ownership. In transferring inheritance that the form is other than land, the limit of the adulthood is 18 years old or has been married, and in transferring inheritance in the form of land, the limit of the adulthood is 21 years old or has been married.

When competition between groups becomes violent the female of a mixed marriage and her offspring are often vulnerable to violence by not only the group from which her male partner is assigned but also to violent acts by members of the group with which she is identified. When the goal of an adversary is to eliminate manifestations of identity the role of the individual within a society, including children and other non-combatants, is of little consequence. Using the conflict in the former Yugoslavia and in Rwanda as a focus this essay takes a bio-social and cultural comparative approach in exploring the situational factors underlying genocidal behavior wherein the woman in a mixed conjugal union and her offspring are disproportionately vulnerable to violence. The possible co-evolvement of individual behaviors with group-level institutions is considered as worthy of more focused attention in an attempt to understand the intense vulnerability of some women and children in environments of lethal conflict.

This study aims to explore marriage between Indonesian women and the western men (laki-laki bule) from western culture and to describe the meaning of role and position of Indonesian women married with western men. Individual perspective on the role and gender position in marriage life is mostly influenced by neighbours, community, and family. The process of interpreting the role and gender position for Indonesian women is a part of community construction. This research deploys phenomenological perspective, particularly symbolic interactionism and the theory of the social construction of reality. Data have been collected by in-depth interviews and observation to seven Indonesian women married to western men in Jakarta selected through snowball sampling. This research found a construction meaning model related to the role and position of Indonesian women doing mix marriage. Through interaction with their husband, the informants define their role and position in marriage life which is inline with equality principle done by their husband including four different equality meaning, such as partial equality, natural equality, absolute equality, and pragmatic equality. The contribution of this study is to provide a model of construction of meaning on the role and position of Indonesian women doing mixed marriage in family and community.

In many Western countries, including the Netherlands, couples marrying in the interwar period experienced unprecedentedly high levels of childlessness. Only recently do we witness a return to these levels, as part and parcel of the so-called second demographic transition. Looking back on the interwar period, many scholars have attributed the decline of fertility and the increase of childlessness to rampant economic and political instability. However, contemporary social scientists ascribed the phenomenon to individualization, secularization, and the priority newlywed couples gave to a career and a luxurious lifestyle. From this perspective, childless couples in the interwar period could be seen as "pioneers" of the second demographic transition. To disentangle "traditional" and "modern" backgrounds of childlessness, we have studied the fertility histories of nearly 3,000 Dutch couples married between 1919 and 1938. Our results, in particular the strong association of childlessness with religiously mixed marriage, confirm that an important part of childlessness in the interwar period can be associated with a modern, individualized lifestyle. © 2010 by Social Science History Association. ispartof: Social Science History vol:34 issue:1 pages:47-72 status: published

Barry Kosmin, Ariela Keysar, and Egon Mayer have observed an increase taking place in the number of Jews who identified with “no religion” during the 1990s. They have proposed two explanations. Kosmin and Keysar interpret this increase as part of a larger American secularization trend. Mayer understands it to be a specific “disaffection from organized Jewish life.” Implicit in both explanations is the emergence of a new secular Jewish identity that excludes identification with Judaism. As such, this new identification represents a radical departure from the American Jewish norm. American Jews have long been comfortable identifying with Judaism even though their outlook is as secular as the most secular of all Americans. Using the 2000–2001 National Jewish Population Survey and the 2001 American Jewish Identification Survey these two hypotheses are tested and rejected because secular Jews were found to be less “ethnic” than Jews by religion both in terms of attitudes and behaviors. Instead a third explanation is explicated which attributes the increase in the number of secularly identified Jews to a compositional change in the American Jewish population. Jews with no religion are overwhelmingly of mixed ancestry; and the number of such Jews increased dramatically between 1990 and 2000 as a result of intermarriage. Two OLS regressions show that both ethnic attitudes and behaviors are influenced primarily by Jewish background experiences. Jews of mixed ancestry are less likely to have these and thus score lower. A third OLS regression shows that these background experiences strengthen ethnic attachments which in turn influence ethnic behaviors. A logistic regression demonstrates that ancestry does have a direct influence on identification as secular above and beyond Jewish background experiences. Secular Jews choose the “no religion” option because it allows them to identify as Jews without having to choose between either of their parents’ two religions.

The application of racial categories to the Jews by Zionist physicians and anthropologists in the first half of the twentieth century has been the focus of several recent studies. In these studies ‘nationalism’ serves as the primary explanatory framework for Zionists' embrace of racial concepts. This article focuses on the discourse of Zionist men of science, both in Europe and in Palestine, concerning the repercussions of mixed marriages on Jewish racial qualities. It argues that Zionist racial discourse, and eugenic discourse in particular, cannot be interpreted in terms of ‘nationalism’ alone. In some contexts ‘race’ was used to establish Jewish unity, whereas in others it was used to establish diversity and hierarchy among Jewish groups. This contradictory use of ‘race’ is explained as stemming from the ambiguity of racial categories and from the tension between a nation-building project and a cultural project of Westernization which took place in the context of Zionist colonization in the Orient. Resume L'application de categories raciales aux Juifs par les medecins et anthropologues sionistes de la premiere moitie du XXe siecle a fait l'objet de plusieurs etudes recentes. Dans celles-ci, le « nationalisme » est le cadre principal d'explication de l'adoption des concepts raciaux par les sionistes. L'auteure se concentre ici sur le discours des hommes de science sionistes, en Europe aussi bien qu'en Palestine, a propos des repercussions des mariages mixtes sur les qualites raciales des Juifs. Elle avance que le discours racialiste sioniste, et en particulier le discours eugenique, ne peut etre interprete uniquement en termes de « nationalisme ». Dans certains contextes, la notion de « race » a ete utilisee pour etablir l'unite des Juifs, mais dans d'autre elle a servi a diversifier et hierarchiser les groupes juifs. Cet usage contradictoire de la « race » s'expliquerait par l'ambiguite des categories raciales et la tension entre un projet de creation d'une nation et un projet culturel d'occidentalisation qui s'inscrivait dans le contexte de la colonisation sioniste au Proche-Orient.