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Copyright of Jurnal Ilmu Hukum, Humaniora dan Politik (JIHHP) is the property of Dinasti Publisher and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Mecmua is the property of MECMUA and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Buletin Al-Turas is the property of Universitas Islam Negeri Syarif Hidayatullah Jakarta and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Mixed marriage between Indonesian citizens and foreign citizens has become an increasingly common phenomenon due to rapid globalization and increasing tourist visits to Indonesia. One of the main issues is regarding the arrangement of joint property, which is influenced by the various legal systems of each couple's home country. This study aims to analyze the perspective of legal justice in the reform of joint property arrangements in mixed marriages. The research method uses a normative legal approach, with data collection through relevant literature reviews and in-depth interviews. The data was systematically analyzed and tested for validity using the triangulation method to ensure validity. The results of the study show that differences in legal systems between countries create significant challenges for couples in managing, owning, and dividing joint property. Inequality and discrimination are common, especially in cross-border property ownership, which can be detrimental to one party. To overcome this challenge, harmonization of international civil law is needed through the application of the principles of universal justice and inclusive legal reform. In addition, the development of marriage agreements that are responsive to globalization can be a solution to provide better legal protection, reduce uncertainty, and ensure that the rights of couples are met fairly. This study recommends legal reforms that prioritize the principles of justice and the protection of rights in mixed marriages, in order to create a legal system that is more responsive to the dynamics of globalization.

Since the outbreak of violence and persecution against Rohingyas in 2017 they have been fleeing Myanmar and taking refuge in Bangladesh. A significant number of them are married to a Bangladeshi citizen and their children are entitled to Bangladeshi citizenship by descent. However, these Rohingyas are not registered as Bangladeshi citizens. As a result, a significant number of Rohingyas and their children have become stateless. As Bangladesh is not a party to the statelessness conventions, the issues surrounding the statelessness of these Rohingyas can hardly be addressed under these conventions. This article explores the citizenship rights of these Rohingyas outside of these conventions. It argues that, although Bangladesh is not a party to the statelessness conventions it is a party to the Convention on the Rights of the Child and other international human rights treaties under which it is obliged to grant citizenship status to the Rohingyas who are married to a Bangladeshi citizen or born to a Bangladeshi parent. [ABSTRACT FROM AUTHOR]

The advancement of technology has reduced distance and time constraints, leading to the intercultural marriages experienced by Indonesian women. This research aims to analyze the socio-cultural adjustment of mixed-marriage women from the Anxiety Uncertainty Management (AUM) perspective. Referring to AUM theory, the presence of uncertainty and anxiety serves a significant role in maintaining the focus of mixed-marriage women residing in foreign countries, particularly during cross-cultural interactions. This research utilizes a qualitative content analysis method with the assistance of NVivo 14 Plus to code the distribution of adjustment factors within the YouTube content. The selection of research samples was based on the diversity of husbands' origins, current country of residence, length of marriage, and the depth of women's engagement in sharing personal stories in their content, resulting in the selection of six account owners. The categorization of adjustment factors that emerged in the YouTube video content includes stages of uncertainty management, anxiety management, self-awareness, and effective communication. The results of this research indicate that all women go through the four stages of the AUM model in diverse forms. An additional finding in this study is that support systems play a significant role in assisting women to navigate during the adjustment phases.

Examining the statistics of tourism, of real estate sales to foreigners and statistics of mixed marriages, the authors argue that Russians' interest to Turkey has steadily increased not only as a tourist destination but also as an emigration country for Russians. Many Russian citizens who visit Turkey for tourism purposes think about settling down in the country, and some of them buy real estate there. The second main period of the Russian immigration to Turkey is 1990s, after the collapse of the Soviet Union. Due to the number of mixed marriages increased as a result of irregular migration, a new generation grew up with two common cultures. In general, the gender factor appears more prominently in the marriage and migration, and the mixed marriages point out the unimportance of social-cultural differences such as language and religion. After 1980, an increase in foreign population was observed in Turkey especially in coastal areas such as Aegean and Mediterranean regions with tourism activities, and from 2000, these locations, mainly Antalya, have become popular in international migration. Main changes in Turkish legislation on citizenship are closely linked to the economic migration process, including quantitative limits set forth for investments in capital and real estate were dramatically decreased. Turkey has really become an immigration country while before it was an emigration one.The statistical data collected from different sources prove some surveys' conclusions that economic factors are less important than social and geographical ones in the decisions of Russian citizens to migrate to and settle down in Turkey. [ABSTRACT FROM AUTHOR]

Prior research into the socialization of religious values between religious parents and their children indicates that, in homogeneous religious family groups, there are similarities between the religious values of religious parents and those of their children. Research further shows that, in religious-secular heterogeneous family groups, there is a significant distance between the religious parent and their teenagers in terms of religious values. The purpose of this study is to explore the transmission of religious values in homogeneous Modern-Orthodox family groups and in heterogeneous Modern-Orthodox-secular family groups in Israel. Results of the study show that religious distance in values is not dependent on the family type (homogeneous/heterogeneous). However, it appears that, when the transmitter of religious values is a religious parent in both homogeneous and heterogeneous religious and religious-secular family groups, there is a distance in the socialization of religious values between religious parent and their children. Moreover, the study proposes that the effect sizes are smaller in the parent-child religious distance of values in homogeneous Modern-Orthodox family groups in comparison to the parent child religious distance of values in heterogeneous Modern-Orthodox- secular family groups. This study provides support for recent research, suggesting that the transmission of religiosity from parents to their children might function as a mechanism of secularization. [ABSTRACT FROM AUTHOR]

Prior research into the socialization of religious values between religious parents and their children indicates that, in homogeneous religious family groups, there are similarities between the religious values of religious parents and those of their children. Research further shows that, in religious-secular heterogeneous family groups, there is a significant distance between the religious parent and their teenagers in terms of religious values. The purpose of this study is to explore the transmission of religious values in homogeneous Modern-Orthodox family groups and in heterogeneous Modern-Orthodox-secular family groups in Israel. Results of the study show that religious distance in values is not dependent on the family type (homogeneous/heterogeneous). However, it appears that, when the transmitter of religious values is a religious parent in both homogeneous and heterogeneous religious and religious-secular family groups, there is a distance in the socialization of religious values between religious parent and their children. Moreover, the study proposes that the effect sizes are smaller in the parent-child religious distance of values in homogeneous Modern-Orthodox family groups in comparison to the parent child religious distance of values in heterogeneous Modern-Orthodox-secular family groups. This study provides support for recent research, suggesting that the transmission of religiosity from parents to their children might function as a mechanism of secularization.

The importance of having self-identity by every individual is a necessity, including the identity of a newborn child. Identity is the right of every citizen, and the state has an obligation to carry out services, procurement, and spending as part of the legitimacy and legality of identity owned by each citizen. Developments in technology, modernization, and globalization, as well as the era of digitalization, can encourage and assist the process of having a digital self-identity of children from birth. This will be very influential in reducing acts of exploitation, such as trafficking, violence, exile, neglect, and other criminal acts. Therefore, the researcher takes a legal analysis approach to all applicable regulations in Indonesia related to access policies, and processes to disclosure of children’s identities. The results of the analysis carried out included, among other things, the enforcement of the provisions of the 1945 Constitution Article 28, Law Number 12 of 2006 concerning Citizenship, Law Number 23 of 2006 Population Administration, and Law Number 23 of 2014 concerning the ratification of Child Protection can become a legal umbrella for child ownership. In addition, the identity ownership of children from mixed marriages will be influenced by the validity of the marriage of their parents or the application for legalization through consanguine marriage in accordance with Law No. 1 of 1974. The process of owning a child’s digital identity will involve 3 institutions and or related agencies, including hospitals or maternity clinics as agencies that issue birth certificates, the Ministry of Religion as an institution that issues legal marriage certificates, and the Ministry of Home Affairs that issues valid personal identities in the form of temporary E-KTP and immigration passports. [ABSTRACT FROM AUTHOR]

Marriage in Türkiye, as in many societies, is of great importance in the reproduction of life, and the choice of a spouse often involves the intervention of families and society. Within this structure, it is seen that marriages usually occur between extended family members or the same ethnic/sectarian groups. Nevertheless, mixed marriages between migrants with different ethnic, racial, religious, and cultural identities and settled people have increased in the last 30 years. The fluidity of the transnational social space created by marriages is effective in this increase. This paper reviews the current studies on mixed marriages in Türkiye from the perspective of transnational social spaces, which express a way of life somewhere between two communities and provides a link between them. It reflects the ways in which this fluidity affects the political and social positioning of mixed marriages and the agency of marriage migrants. [ABSTRACT FROM AUTHOR]

Heritage languages are key to shaping the identity of many individuals who grow up in environments where the dominant societal language is different from their home languages. Yet heritage language learners can be incredibly diverse in terms of cultural and language backgrounds, language proficiency, literacy skills, language socialization experiences and in many other ways. Heritage language education and literacy development, in particular, have been examined in both formal and community-based educational settings. Insights drawn from this growing area of research have informed our understanding of challenges faced by heritage language learners in relation to literacy socialization, such as a lack of educational resources and community support. A subset of this research examines the issues faced by mixed-heritage language families in relation to literacy. This article reports on the qualitative phase of a mixed-method study on the language and literacy socialization experiences of interlingual families in Canada with mothers of Japanese descent. The findings highlight the multiple challenges faced by the participants in relation to the development of Japanese literacy. It draws attention to the complexity of their family lives, and how the promotion of multilingualism in the two official languages of Canada comes at the expense of Japanese literacy skills for their children. [ABSTRACT FROM AUTHOR]

It is inevitable that minority communities that have no autonomy will decline in population. The reasons for this are the demographic situation of the given community, the omnipresent assimilation process and the regionally very different social coexistence between a majority and minority. In a diaspora, the number and proportion of mixed marriages is very high, reaching up to 70%, which is (one of) the most important drives behind assimilation. In mixed families, where the dominant language is the state language, the language of the majority spouse, it is almost inexorable that the children will have a Romanian identity, with little attachment to the minority Hungarian language. The question is how language use in mixed families can be influenced and, more specifically, how balanced bilingualism can be achieved and with what likelihood. [ABSTRACT FROM AUTHOR]

Copyright of Apuntes Universitarios: Revista de Investigación is the property of Universidad Peruana Union Filiar Tarapoto and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Pembagian harta sering kali menjadi masalah utama pada kasus perceraian. Seperti harta gono-gini yang dijadikan masalah pada kedua belah pihak. Seiring dengan perkembangan jaman, perkawinan beda kebangsaan atau biasa disebut dengan perkawinan campuran menjadi sesuatu yang umum di Indonesia. Namun, nyatanya perkawinan ras campuran ini memiliki risiko perceraian yang lebih besar dikarenakan perbedaan persepsi ataupun pandangan hidup. Alasan penggugatan cerai menjadi hal yang penting untuk mempertimbangkan berbagai aspek seperti hak asuh anak atau kasus persengketaan harta. Permasalahan mengenai pembagian harta dan status kepemilikan pun muncul. Harta benda milik suami istri mempunyai sifat yang terbatas yang biasa disebut dengan harta gono-gini. Tetapi perjanjian perkawinan juga bisa menghasilkan ketiadaan harta bersama sama sekali melainkan harta suami tetap menjadi harta suami dan harta istri juga tetap menjadi harta milik istri. Pembagian harta dengan jenis benda tetap dalam harta gono-gini juga menjadi salah satu pokok yang menjadi permasalahan. Penelitian ini merupakan penelitian yang bersifat kualitatif dengan sumber Undang-Undang sebagai sumber primer dan hasil penelitian sebagai sumber hukum sekunder.

In this paper, as I follow scholars' socio-economic perspectives on Ezra 9-10, I will explore the mixed marriage issue in light of the post-colonial theory, especially Homi Bhabha's post-colonial theory. I will argue that Ezra as a mimic man followed the Persian Empire's political policy. The Empire prohibited intermarriage between the returnees and those who had not been in exile. However, Ezra was persecuted because of his coercive dissolution of marriage. In his commentary, Ezra-Nehemiah, Joseph Blenkinsopp assumes that Ezra was recalled by the Persian Empire since Ezra's decision of dissolution of marriage caused political unrest in Yehud. However, he does not clarify how Ezra's intermarriage prohibition is supported by the Persian Empire. Given the fact that Udjahorresnet, the Egyptian priest and special advisor to the Persian Empire on Egyptian affairs, banished the foreigners who had settled in the sanctuary of Neith in the third year of Darius, Ezra must have followed the prohibition of intermarriage by the Persian Empire. If I apply Homi Bhabha's concept to Ezra's political status, Ezra as a mimic man reveals his hybrids: he is part Pro-Persian and part Jewish elite. In an attempt to resolve the conflicts between the group of returnees and those who were not in exile, especially in regard to property disputes, the Persian Empire sent the Pro-Persian Ezra. However, by interpreting the Deuteronomic law in an extreme way, Ezra decided to separate the existing families. According to Ancient Near Eastern Law, a husband should return his wife's dowry after their divorce. On account of this, Ezra must have stirred up considerable social controversy. In other words, Ezra's hybridity functions as a menace to the Persian Empire. [ABSTRACT FROM AUTHOR]

Maintaining heritage languages is frequently desired by migrants to continue cultural and social connections to family and identity. However, in imagined monolingual nations such as Australia, efforts to transmit minority languages are seen as a private matter and largely unsupported. Transmission of culture and language is also frequently seen as women's work (Heller, Monica & Laurette Lévy. 1992. Mixed marriage: Life on the linguistic frontier. Multilingua 11(1). 32). This article seeks to explore how linguistically intermarried heterosexual couples orient to the task of heritage language maintenance along gender lines. It draws on a qualitative interview-based study into 22 couples living in Sydney. For the English-speaking background parents in the study, pressure to raise bilingual children arising out of a discourse of intensive mothering (Hays, Sharon. 1996. The cultural contradictions of motherhood. New Haven: Yale University Press) was experienced in more negative ways by mothers than fathers. The analysis points to the effects of the non-migrant partner's first language and their gender on heritage language efforts in linguistically intermarried families, and their impact on the (dis)continuation of linguistic diversity. [ABSTRACT FROM AUTHOR]

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 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.

The ethnic and confessional diversity of the population imposes a communication, an interference of different ethno-confessional communities. Mixed marriage is one of the factors providing the link between interethnic and interreligious communities. As these communities were living together, it was natural that this "cooperation" should be visible in the case of marriage. Given the context, mixed marriages acquired an innate inter-culturalism due to the need to live together. Mixed marriage may be one of the social mechanisms to alter traditional spiritual values. It is a crossing of the barriers imposed by identity borders. [ABSTRACT FROM AUTHOR]

Abstract. This study describes the marriage legality between Christian and non-Christian in Corinth. The text that is used as a focus for interpretation is 1 Corinthians 7:12-16, by using the socio-historical criticism. The text was chosen because it talked about the marriage of different beliefs that took place in the City of Corinth. To interpret text by the socio-historical criticism, things to consider are: First, the background of the social and historical context and mixed marriage in Corinth. Second, the problem of holiness and divorce in marriage in Corinth. Based the study, it can be explained that Paul's understanding of the sanctity of Christian marriage is a way to make a border between holiness and unholiness in pluralistic Corinthian society. Abstrak. Tulisan ini menguraikan persoalan keabsahan pernikahan antara orang Kristen dan bukan Kristen di Kota Korintus. Fokus teks yang menjadi acuan penafsiran adalah 1 Korintus 7:12-16, dengan menggunakan pendekatan tafsir sosio-historis. Teks tersebut dipilih karena berbicara menyangkut pernikahan berbeda keyakinan yang terjadi di Kota Korintus. Untuk menafsirkan teks dengan sosio-historis, maka hal yang diperhatikan adalah latar belakang konteks sosial-historis dan pernikahan campuran di Korintus, serta masalah kekudusan dan perceraian dalam pernikahan di Korintus. Berdasarkan hasil studi, maka dapat dijelaskan bahwa pemahaman Paulus tentang kudusnya pernikahan Kristen adalah cara menarik batas antara kudus dan cemar dalam masyarakat Korintus yang majemuk.

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 of Palestinians in Israel, in certain circumstances, the ethnic and religious borders are weakening. The core findings have led to three conclusions. First, ethnic mixed marriage occurs between Palestinian men and Jewish women from diverse groups with heterogeneity in their socioeconomic features, which places in doubt previous discourse that this kind of marriage appears among people from marginalized groups in Israel. Second, the ethnic hierarchical relationship between the two groups carries over into their intimate relationships. Third, the rigid borders of ethnoreligious belonging to the Israeli society and the extent of belonging to the Jewish mainstream differ among Jewish immigrants from different origins, produce different types of negotiations among the Jewish women while they are crossing the ethnoreligious borders by marrying Palestinian men. [ABSTRACT FROM AUTHOR]

Although armed conflicts in the South Slavic wars of the 1990s avoided Vojvodina, Serbia's multi-ethnic northern province, the war left deep scars on its population. Some argue that the province avoided conflict in part because it had a relatively high rate of ethnic-based mixed marriages in Yugoslavia, which served as a bond between Serbs and ethnic minorities. The state-sponsored nationalist propaganda of the 1990s had a detrimental effect on ethnic minorities in Vojvodina, many of whose members left the country during this period. In the 1990s, the young minority generation may have been the most adversely affected group, as they faced overt nationalism, alienation and the prospect of being sidelined and having their childhood stolen. For those born into mixed marriages, one of the milestones of their lives was that when they enrolled in primary and secondary school, their parents were given the choice of language of education (majority or minority). The aim of this research is to examine the role that family background played in the self-representation and meaning-making of this generation during the turbulent 1990s. The thesis is based on an in-depth analysis of interviews with Generation Y children born in mixed Serbian-Hungarian marriages. The results show that the choice of school language has an impact on children's identity and group affiliation. It is also found that those who received education in a minority language experienced more ethnic-based incidents of nationalism during their education than those whose parents chose to attend a majority language school. The research approached the issue from two directions. Firstly, it provides a brief insight into the Serb-Hungarian relationship through a historical overview of political and social events in the 1990s, in comparison to the Serb-Croat-Bosnian relationship, which is the most discussed in the literature. It also explores the situation of children born in Hungarian minority and Serbian majority marriages, which is rarely discussed from a qualitative perspective in the literature. [ABSTRACT FROM AUTHOR]

The research objective that we want to explore concerns the phenomenon of mixed marriages in Italy. Indeed, in the last years (especially from EU enlargement in 2007 with the addiction of Romania and Bulgaria), italian territory is characterized, for its geographical and cultural position, to be one of the European countries with the largest number of foreign residents: suffice it to say that from 2008 to 2016 the increase is equal to +46.4 percentage points. To this purpose, through secondary data analysis from National Institute for Statistics (ISTAT) database, we examine the unions between couples formed by both foreign citizens or by a immigrant and an autochthonous in Italy from 2008-2016 focusing the attention on following four specific variables: area of origin, educational level, rite and type of marriage (first or second). In conclusion, this phenomenon is particularly relevant because it allows to look into the state of integration and inclusion of foreign presence in the host society.

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.

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. [ABSTRACT FROM AUTHOR]

Copyright of Antikvitás & Reneszánsz is the property of MTA-SZTE Antikvitas es Reneszansz, Forrasok es Recepcio Kutatocsoport and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Since the early 1990s, marriages between Russian women and Turkish men have become more common. Today, Russian brides have the top place among marriage migrants in Turkey. This study aims to reveal the actors, places, motivations and mechanisms of these marriages, which have changed the social fabric significantly. The study emphasizes the direct effects of political-economic structures on mixed marriage and marriage migrations. In this study, in-depth interviews were held with Russian brides and their Turkish husbands in İstanbul and Antalya. The results show that this 30-year-old marriage pattern has evolved substantially over time, mirroring the two countries' political economy, and has created its own system that diverges from the global trend in several ways. [ABSTRACT FROM AUTHOR]

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 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 the transmission of religious and secular values among 211 Jewish families with heterogeneous religious-secular (R-S) parental dyads in comparison to family groups that are homogeneously religious (R-R) or homogenously secular (S-S). Results illustrate significant differences between the groups with respect to religious values transmitted by parents and accepted by adult children. Parent–child agreement on religious values is high in (RF-SM) family groups and in homogeneous religious (R-R) family groups. In contrast, the religious mother-secular father (RM-SF) family groups and homogeneous secular (S-S) family groups have a low transmission of religious values. The study sheds light on parent–child agreement on religious values in various types of family groups. [ABSTRACT FROM AUTHOR]

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. [ABSTRACT FROM AUTHOR]

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