Intermarriages

dopo aver sintetizzato, tramite il ricorso a dati aggregati,
l’evoluzione dell’ammontare delle coppie miste in Italia a partire dagli anni Novanta (vedi paragrafo 2) - si evidenziano le differenze comportamentali tra le coppie eterogame e le coppie omogame (italiane o straniere) con il duplice obbiettivo di esplorare, utilizzando dati individuali, due problematiche, diverse ma interconnesse: il “mercato matrimoniale” e le “specificità” del comportamento demografico delle coppie miste.

Paperback edition January 2009; German edition Wie Juden Deutsch Wurden: Die Welt jüdischer Konvertiten vom 17. bis zum 19. Jahrhundert, translated by Thomas Bertrand. Frankfurt am Main and New York: Campus Verlag, August 2010.

When the Nazis came to power and created a racial state in the 1930s, an urgent priority was to identify Jews who had converted to Christianity over the preceding centuries. With the help of church officials, a vast system of conversion and intermarriage records was created in Berlin, the country’s premier Jewish city. Deborah Hertz’s discovery of these records, the Judenkartei, was the first step on a long research journey that has led to this compelling book. Hertz begins the book in 1645, when the records begin, and traces generations of German Jewish families for the next two centuries.

The book analyzes the statistics and explores letters, diaries, and other materials to understand in a far more nuanced way than ever before why Jews did or did not convert to Protestantism. Focusing on the stories of individual Jews in Berlin, particularly the charismatic salon woman Rahel Levin Varnhagen and her husband, Karl, a writer and diplomat, Hertz humanizes the stories, sets them in the context of Berlin’s evolving society, and connects them to the broad sweep of European history.

For reviews see link: https://yalebooks.yale.edu/book/9780300151640/how-jews-became-germans.

This article analyses the debates about mixed marriages held within the Roman Curia (and especially the Roman Inquisition) between the sixteenth and the eighteenth centuries, integrating these debates with the normative and prescriptive literature. These authorities generally considered mixed marriages between Protestants and Catholics valid and even sacramental in virtue of the shared sacrament of the baptism, but at the same time constructed such unions as ‘carnal crimes’ to ‘abhor’. They believed that the most harmful effect of these polluting unions was that the Catholic partner might become tolerant of Protestantism, rendering the ‘heretic’ dangerously, contagiously familiar and abandoning future generations to heresy. Women were a particular concern for these authorities. Drawing upon traditional and somewhat contradictory ideas about women, they saw the wives in these marriages on one hand as particularly likely to be seduced by the ‘false faith’ because of their presumed weakness, but on the other hand they recognised women as a group with a special talent for beguiling men and so entrusted them with a missionary function towards their ‘heretical’ husbands. The role women could assume in mixed marriages therefore dynamised gender relations, but also caused social tension because of the challenge to patriarchal society, especially if they continued to practice their own faith and were entrusted with the religious education of the children.

China’s household registration system (hukou) that assigns citizens into “rural” or “urban” status is a stratifying tool that shapes people’s social rights based on parents’ place of origin. This ethnographic research on inter-hukou couples suggests that the interlinked institutions of state and patriarchy construct differentiated and uneven marital power dynamics whereby inequalities are reproduced and/or transformed through everyday interactions. Rural wives of urban men are socially stigmatized and are treated by their husbands’ families as “unpaid reproductive workers,” depriving them of full membership in the urban family and urban society. To resist overlapping oppression, rural women mask themselves as appropriate wives and filial daughters-in-law, achieving “urban-ness” at the frontstage. At the same time, they secretly make gender alliances in both virtual and real spaces and lobby for their urban husbands’ support at the backstage, slowly eroding the dual structure of gender and hukou through family dynamics.

For some Chinese women dating foreign men, narratives of international love and sexual adventure break with conventional marital sexual scripts and serve to portray them as cosmopolitan Chinese women living eventful lives in multicultural Shanghai. Such sexual stories are simultaneously personal but collective products with both aesthetic and political dimensions. This study investigates this process of story making through a type of reflexive methodology, examining the process of story making as a dialogic interaction between the non-Chinese male sociologist, two Chinese female research assistants and the female interviewees who shared stories of international romance. Through this reflexive approach to writing about interviews, we can understand how sexual story making works as a collective production of meanings with diverse political and ethical implications that emerge throughout the processes of interviewing, analysis and writing.

The paper deals with ethnically mixed marriages in the postwar Bosnia and Herzegovina primarily focusing on their representation in the current political system and the media, as well as their social status and discriminatory treatment they are facing. By refusing to reduce their identities to ethno-confessional grounds and tending to identify themselves as citizens of Bosnia and Herzegovina, majority of mixed marriages including their children belong to the category of “Others” as defined by the Constitution of Bosnia and Herzegovina .
The social pressure applied through hiring policies in public institutions, political and public participation and official statistics systematically requiring declaration of ethnic identity has clear consequences on everyday lives of this marginalized community members. The nature of their experience is what we call socially and politically imposed “reduced identity”, meaning that the complexity of their multilayered identity is limited by external factors.
In which way and to what extent the described external discrimination impact the privacy of the mixed unions? How do they manage this identity issue in such an exclusive political and social environment? What is their own perception of mixedness and what kind of discourse do they have about it?

As transnational social networks expand, people increasingly form intimate relationships with partners from a different sociocultural background. While intercultural intimate relationships are not a new phenomenon, they have attracted research only recently due to their global proliferation. Scholars are particularly interested in how such mixed relationships communicate and how their interculturality impacts on partners' (and their offspring's) identities. Some studies have been criticized for overemphasizing cultural differences and identification problems of intercultural partners. This depiction of intercultural coupledom as problematic in early research echoed initial societal perceptions of it. Contrastingly, recent works explore how intercultural partners can effectively communicate and negotiate their complex sociocultural repertoires. The hybrid cultural forms and meanings that intercultural couples create are shown as empowering rather than debilitating. This new approach is also reflected in society and the media, which increasingly represent intercultural families in a positive light, gradually normatizing or even endorsing them.

This article analyzes and discusses the first responsum (Salonica c. 1922) of rabbi Uzziel on giyyur ('conversion to Judaism'). The analysis is in historical and halakhic context, and the discussion compares and relates R. Uzziel's position to policies current in U.S. Judaism today

Mixed marriages are marriages between two people from different classes, ethnic and cultural groups. The concept of interfaith marriage includes marriage between different belief groups. Although it still creates discontent within groups, through secularization process it has been easier for interfaith marriages to be accepted in traditional societies. İnterfaith marriages can be seen between different religions and sects. In Turkish literature, intermarriage and interfaith marriage researches are limited and most of the them are done through quantitative research method. Therefore, the aim of this study is to contribute it with a qualitative research in Turkish literature. At the same time, this study embraces marriages between Muslim and Non-muslims and also between non-Muslim groups, which makes the study authentic. Within the scope of research, interviewes have been made with Rum, Armenian Orthodox, Catholic, Jew, Sunni and Alevi people. In this research In-Depth interviews had been held with 20 people in the 18-28 age range and discussed findings attained by thematic data analyses. This study aims to discuss through children’s experiences and their own religion perception whose parents’s marriages are interfaith. Although some of the participants think that they are directed by their parents, almost all of them say that their parents are not conservative. In the formation of religious identity, there is no clue for the direction from parents. There can be seen tendencies to Deist, Atheist and Agnostic beliefs. In the interfaith marriages, one of the parents or both of them may lead children to their own religion or they both may let children free to choose their religion by their own. Although some divorces may be related to religious differences, most of them are based on economic issues. In addition to that, intermarriages are based on tolerance. In the formation of religious identity, it can be seen as not only religious, but also minority identity, culturural and morality factors. Beside the advantages and disadvantages of being an intermarriage child, he/she may experience a diversed culture in the intermarriage family. They may also experience discriminations especially through religious practices as a result.
Key Words: Intermarriage, Interfaith marriage, Religious Differences, Different

Mixed marriages are marriages between two people from different classes, ethnic and cultural groups. The concept of interfaith marriage includes marriage between different belief groups. Although it still creates discontent within groups, through secularization process it has been easier for interfaith marriages to be accepted in traditional societies. İnterfaith marriages can be seen between different religions and sects. In Turkish literature, intermarriage and interfaith marriage researches are limited and most of the them are done through quantitative research method. Therefore, the aim of this study is to contribute it with a qualitative research in Turkish literature. At the same time, this study embraces marriages between Muslim and Non-muslims and also between non-Muslim groups, which makes the study authentic. Within the scope of research, interviewes have been made with Rum, Armenian Orthodox, Catholic, Jew, Sunni and Alevi people. In this research In-Depth interviews had been held with 20 people in the 18-28 age range and discussed findings attained by thematic data analyses. This study aims to discuss through children’s experiences and their own religion perception whose parents’s marriages are interfaith. Although some of the participants think that they are directed by their parents, almost all of them say that their parents are not conservative. In the formation of religious identity, there is no clue for the direction from parents. There can be seen tendencies to Deist, Atheist and Agnostic beliefs. In the interfaith marriages, one of the parents or both of them may lead children to their own religion or they both may let children free to choose their religion by their own. Although some divorces may be related to religious differences, most of them are based on economic issues. In addition to that, intermarriages are based on tolerance. In the formation of religious identity, it can be seen as not only religious, but also minority identity, culturural and morality factors. Beside the advantages and disadvantages of being an intermarriage child, he/she may experience a diversed culture in the intermarriage family. They may also experience discriminations especially through religious practices as a result.

Key Words: Intermarriage, Interfaith marriage, Religious Differences, Different

נישואי תערובת, כלומר, נישואים בין יהודים למי שאינם יהודים, נחשבים עדיין, בקרב יהודים רבים, לטאבו. מאמר זה יוצא נגד היחס השלילי לזוגות מעורבים. חמישה טיעונים פופולריים נגד נישואים כאלו נבחנים בקפידה ונדחים. המסקנה היא שכשם שעל יהודים ההדוקים יותר בשמירת מסורות להיות סובלניים כלפי מי שאינם שומרים שבת או כשרות, מן הראוי שיהיו סובלניים כלפי מי שבוחרים בני זוג לא יהודיים.

Marriage between Adventists and non-Adventists is a current and serious issue affecting Adventism in Ghana and indeed the world over. Debates on the topic are numerous and frequent, and there is little consensus among the laity on the moral and theological implications of the practice. The situation among ministers is no less mixed. Opposition to such marriages has traditionally been based, at least partly, on an interpretation of 2 Corinthians 6:14 that some have challenged as exegetically faulty. This study examines this challenge in light of one such exegetical treatment, and attempts to show that the matter is better settled with a systematics-based approach than with a purely exegetical one.

Gandhi’s views in regard to basic aspects of the caste system changed in the last years of his life. In the 1920s he had held that every Hindu “must follow the hereditary profession” and that “prohibition of intermarriage” between people of different varnas is “necessary for a rapid evolution of the soul.” But later he gradually became “a social revolutionist,” advocating intermarriage between Brahmins and Untouchables in order to dismantle the caste system “root and branch,” and acknowledging that “When all become casteless, monopoly of occupations would go.” The changes were due in part to the influence of two opponents of the caste system whose integrity he held in high regard: Ambedkar and Gora.
Gandhi’s view of marriage between people of different religious affiliations underwent a similar change.

The region of Moquegua has been of interest to Andean scholars for nearly three decades because it is the only known area where both Wari and Tiwanaku established colonies within close proximity. Since Robert Feldman’s early excavations on Cerro Baúl, finds of large keros with hybrid design motifs provided tantalizing evidence that the two great Andean states interacted with each other in Moquegua. Unfortunately, further evidence of interaction has not become apparent. The expectation that Wari pottery would be found at Omo or Chen Chen or that Tiwanaku pottery would be found on Cerro Baúl has gone largely unfulfilled. Nevertheless, recent excavations provide new clues to understand the type of relationship between Wari and Tiwanaku in Moquegua. In this paper I use historical and ethnographic examples of elite intermarriage and the intermarriage of artisans across cultural lines to outline a set of expectations. I then review the materials found on Cerro Baúl to suggest that there was elite intermarriage between Wari and Tiwanaku elites in Moquegua.

Ezra 9–10, commonly known as “intermarriage crisis” or “forced divorce of foreign wives,” has attracted a wide variety of interpretations of the dismissal of foreign wives. Some of the proposed rationales include political, social, economic, and ethnic purity. Such rationales, while having their own merits, are not evidenced in the text. This article offers a literary reexamination of what the text portrays about the protagonist group’s motivation to take such stringent action. The protagonist’s strong self-perception is the main factor behind their negative perception of the antagonist “others” and thus its stringent resolution to deal with foreign wives. I also briefly reflect on what a minority Christian tribal today could do with such a strong biblical narrative.

While armed conflict has occurred since around 1970 in the Southern Philippines, ordinary people of different faiths have cohabited as neighbors, lovers, and families. Why are ordinary Muslims and Christians able to create and maintain everyday peace although they have suffered from the conflicts and the state’s initiatives for peace have not yet been realized? After noting limitations of peacebuilding efforts by the state and nongovernment organizations, we analyze the arts of everyday peacebuilding practiced by ordinary people based on ethnographic research in Iligan City. First, Muslims and Christians have engaged in mutual assistance for everyday survival in the city where they live as diaspora or transients, who are relatively autonomous from their clan networks. Second, Muslim converts and many Christians regard those who practice other religions as companions who share the same “paths to happiness.” Third, when a multireligious family is pressed to choose one religion for its children’s faith or its ceremonial style, it avoids the rupture of family relationships by “implementing non-decision” to make the two religions obscurely coexist. Finally, even when Christian women married to Muslim men face polygamy without consent, they do not attribute the unfaithful behavior of their husbands to Islam but instead often blame the patriarchal culture of their ethnic group. Such a practice of “crossing divides” prevents religion from becoming an absolute point of conflict. Everyday peacebuilding of the ordinary can be a foundation of the state’s official peacebuilding, although there exists a tension between them.

This study employs 1990 U.S. Census data to examine possible sources of a high rate of endogamy among Louisiana Cajuns. It suggests that a continuing high level of in-group marriage in this ethnicity is surprising, given the group's long residence in the U.S., the ethnic diversity of southwestern Louisiana, and the group's cultural assimilation. The study uses logistic regression to examine predictors of endogamous or exogamous marriage patterns among Louisiana couples containing at least one Cajun partner. The findings suggest that ethnic endogamy is promoted in part by socioeconomic homogamy among members of this group.
Marriage perpetuates recognizable groups of people and maintains distinctions among them. The descendants of two groups whose members intermarry on a large scale will form a single group. Thus, in Kennedy's (1946) classic "Triple Melting Pot" perspective, marriage patterns maintained Protestants, Catholics, and Jews as the three "pots" into which immigrants to the U.S. were melting.
There has been a strong tendency toward out-marriage among most American minorities. Even Kennedy's three pots have leaked substantially into one another: marriages of Jews to non-Jews, for example, have been rising sharply since the 1970s and some researchers have maintained that a majority now marry non-Jews (Kosmin et al. 1991; Sandberg 1974). Exogamy continues to be rare for African Americans, but this very rarity is evidence of the continuing socially constructed boundaries between black and white Americans. A high rate of endogamy is a phenomenon that demands explanation. When a high rate of endogamy is found among members of a minority who bear no traits of appearance that distinguish them from the majority, the phenomenon is especially curious.
This curious state of affairs is precisely the case, the evidence indicates, among those in southwestern Louisiana who identify themselves as Cajuns (Arceneaux 1982; Esman 1985; Henry & Bankston 1999). In this study, we will present data from the 1990 U.S. Census that suggest that members of this white ethnic group show a surprisingly high rate of in-group marriage. We will then examine census data in greater depth to attempt to explain this phenomenon. In our view, this inquiry can help us to understand how marriage patterns serve to maintain group boundaries, as well as offer greater understanding of an American ethnic group

Economic migrants from wealthy industrial countries are arriving in increasingly large numbers in the rising “global cities” of the developing world, including Shanghai. A portion of these are settling long-term, setting up households and forming communities of long-term migrants. Within this group, intermarriage with local residents is common, serving as a pathway of incorporation into local society. This paper presents five case studies of Europeans and Americans married to Chinese and living in Shanghai to show how the local and transnational social contexts of these new migration patterns influence partner choices and marital exchanges. Living in the new Shanghai creates possibilities and pressures for new types of exchanges between spouses, including exchanges of symbolic and social capital. Many of these married couples are business partners as well as partners in raising bicultural children. They engage in family arrangements that mix elements of Chinese and Western practices. In conclusion, the data is used to illustrate how intermarriage facilitates the integration of each of the partners into broader social networks and community structures, while also exploring the tensions these married couples face.

Cuba was the second site of arrival of Italian explorer Christopher Columbus who was searching for a new route to India in 1492. This island located in the Caribbean Sea, became a colony of the Spanish Empire and as a consequence of this event there was a transformation of its social and political system, originally based on tribal traditions and customs. As an effect of colonization, it became a destination of mainly Spanish immigrants; however other groups would be of particular importance in the racial configuration of the inhabitants of Cuba, such as immigrants coming from Asia, specifically from China.
During the period of post-independence, the issue of  being strategically located- the island is situated next to the United States- constituted  a factor of influence when taking decisions on immigration policies, a fact that continues to influence its legal and political history up to date. Migration is a key  issue which has come under strict surveillance and has had an impact on the construction of the concepts of nationality and citizenship. Intermarriage can be described as a social phenomenon which involves more Cuban women than Cuban men. Topics such as the one related to “sex tourism” are also being highlighted as a consequence of this situation.
This paper was written around 201I and attempted to  explore the legal, social and economic effects of the immigration and emigration flows under the political changes introduced by the Cuban Revolution from a gender perspective. It is my intention to present it  as a background to the present era of changes between USA and Cuba and as a humble contribution to new research and reflections currently being conducted based on the recent political changes.

Mixed Marriages and Mixed-race Children in Catalonia: From “charnegos” to “café con leche”?

Abstract:
As noted by historian Jaume Vicens Vives, Catalonia is “a product of many yeasts, and, therefore, a good slice of the country belongs to a biology and a culture of hybridity.” Furthermore, “mixedness” in Catalonia, the product of unions between natives and migrants (whether French, Andalusian, etc.), has always gone hand in hand with immigrant integration, including Francesc Candel’s “Other Catalans” or “charnegos,” the migrants who arrived in the 1940s-60s and who have long since become full citizens. However, little is known about both the extent and the social significance of mixed unions between the native population and recent foreign immigrants, who arrived during the international migration boom of the last decade. In this chapter, we show, first, the incidence and socio-demographic characteristics of this phenomenon at different times during the past and present in Catalonia. Second, we study social attitudes toward the current mixing, presenting first-hand information from mixed couples and their descendants that alerts us to trends in social discrimination, where racial appearance could limit the sense of belonging, the processes of socialization, and the social integration of the “new other Catalans.”

Keywords: immigration, intermarriage, mixedness, second generation, identity, discrimination, social cohesion.

CITATION:
Rodríguez-García, D.; Miguel Luken, V. de (2015) “Matrimonis mixtes i fills de la barreja a Catalunya: dels ‘xarnegos’ als ‘cafè amb llet’?” [Mixed Marriages and Mixed-race Children in Catalonia: From ‘charnegos’ to ‘café con leche’?] In: Migracions del segle XX i XXI a Catalunya. Una mirada Candeliana, Barcelona: Direcció General per la Immigració, Departament de Benestar Social i Família, Generalitat de Catalunya, Col·lecció Ciutadania i immigració núm. 11, Recerca i Immigració VII, Cap. 8, 193-218.

******
Matrimonios mixtos e hijos de la mezcla en Cataluña: de los “charnegos” a los “café con leche”?

Resumen:
Como ya señaló Jaume Vicens Vives, Cataluña es “fruto de varias levaduras y, por tanto, una buena rebanada del país pertenece a una biología ya una cultura de mestizaje”. Además, la mezcla o “mixticidad” en Cataluña producto de las uniones entre nativos e inmigrantes (franceses, murcianos, andaluces, etc.) ha ido siempre de la mano de la integración, incluidos los otros catalanes “charnegos” de Francesc Candel, que se han convertido ya en catalanes de pleno derecho. Todavía se sabe muy poco, sin embargo, sobre el alcance y significado social de la mezcla entre la población nativa y los inmigrantes extranjeros más recientes, llegados durante el boom migratorio internacional de la última década, y sobre la que se abren importantes interrogantes. En este capítulo mostraremos, primero, la incidencia y características sociodemográficas de este fenómeno en diferentes momentos del pasado y del presente. Segundo, estudiaremos las actitudes sociales hacia la mixticidad actual, presentando información de primera mano que alerta sobre tendencias de discriminación social donde el criterio fenotípico podría condicionar el sentimiento de pertenencia, los procesos de socialización y de integración social de los “nuevos otros catalanes”.

Palabras clave: inmigración, matrimonios mixtos, mixticidad, segundas generaciones, identidad, discriminación, cohesión social.

******
Matrimonis mixtes i fills de la barreja a Catalunya: dels “xarnegos” als “cafè amb llet”?

Resum:
Com ja va assenyalar Jaume Vicens Vives, Catalunya és “fruit de diversos llevats i, per tant, un bona llesca del país pertany a una biologia i a una cultura de mestissatge”. A més, la barreja o “mixticitat” a casa nostra, producte de les unions entre nadius i forasters (francesos, murcians, andalusos, etc.) ha anat sempre de la mà de la integració, inclosos els altres catalans “xarnegos” de Francesc Candel, que han esdevingut ja catalans de ple dret. Encara se sap ben poc, però, sobre l’abast i significat social de la barreja entre la població nadiua i els immigrants estrangers més recents, arribats durant el boom migratori internacional de la darrera dècada, i sobre la qual s’obren importants interrogants. En aquest capítol mostrarem, primer, la incidència i característiques sociodemogràfiques d’aquest fenomen en diferents moments del passat i del present. Segon, estudiarem les actituds socials envers la mixticitat actual, presentant informació de primera mà que alerta sobre tendències de discriminació social on el criteri fenotípic podria condicionar el sentiment de pertinença, els processos de socialització i d’integració social dels “nous altres catalans”.

Paraules clau: immigració, matrimonis mixtes, mixticitat, segones generacions, identitat, discriminació, cohesió social.

Matrimonis mixtes i fills de la barreja a Catalunya: dels "xarnegos" als "cafè amb llet"?.

https://www.researchgate.net/publication/269762885_Matrimonis_mixtes_i_fills_de_la_barreja_a_Catalunya_dels_xarnegos_als_caf_amb_llet

http://benestar.gencat.cat/web/sites/benestar/ca/el_departament/publicacions/immigracio/col_leccio_ciutadania_i_immigracio/recercaimmigracio7.art

Social network of Ahmose-men-(m-)ineb-hedj, High Priest of Ptah under Amasis, Cambyses II and Darius I Ongoing broader investigation of the social structure once existed at the Saite-Persian Memphis has already identified several most prominent elite families. One of those families belongs to Ahmose-men-(m-)ineb-hedj whose beautiful name is Heka-ir-aa, most likely born under king Amasis, becoming High Priest of Ptah later in the reign of the same king, and was still in office under the early 27th Dynasty. His great-grandfather Heka-ir-aa and grandfather Neferibre-men-(m-)ineb-hedj had also been High Priests of Ptah, but his father Nekau-meri-Ptah is not specifically given the same title on his son's undated Serapeum stela (Louvre IM 4213) for currently unknown reasons. Ahmose-men-(m-)ineb-hedj had three wives, but the social background can be proposed only for two of them. The first wife, Sekhmetneferet, seems to be the daughter of inspector of the sem-priests and prophet of Herishef, Wahibre-seneb, whose family is otherwise known thanks to the undated Serapeum stela (Louvre IM 4095). She bore three sons: Hori, Sematauitefnakht, and Ahmose, known from two Serapeum stelae (unpublished Louvre IM 4038 and undated IM 4044). The second, Setjairetbinet, was the daughter of Pahemnetjer, presumably the same individual as prophet of Ptah and Sekhmet known from other monuments (the Serapeum stelae Louvre IM 4080; the lintel of a doorway in the tomb Baltimore WAG 22.152-22.153). She bore at least two sons: Di-ptah[-iu] and Pasheri(en)mut. Nevertheless, it appears that only the third wife of unfortunately partly preserved name (Neith[…]) and completely unknown social background bore his successor, Khnemibre-sa-Ptah whose beautiful name is Nekau, known as divine-father on stela Louvre IM 4044 and High Priest of Ptah on at least two Serapeum stelae (certainly Louvre IM 4098 and possibly unpublished RB 18391). Using aforementioned examples, this paper aims to be a contribution to a phenomenon of wider intermarriages within the Late Saite elite society in the context of matrilineal inheritance.

Israel defines itself as a Jewish state by way of ideology, policy, and constitutionality. Jewish immigration is encouraged, and rewarded with direct access to Israeli citizenship for olim (Jewish immigrants) and their immediate family. The legal situation for foreign, non-Jewish partners, and spouses of Israeli Jewish citizens is different: these non-Jewish immigrants can potentially access Israeli citizenship through the Nationality Law. These different inroads into Israeli citizenship for both groups must be seen in connection to diasporic Jewish history, Israeli history, the country’s geopolitical situation, as well as attitudes toward intermarriage. In practice this means that the incorporation of non-Jewish spouses of olim is a compromise to bolster Jewish immigration, while the problems of incorporating the partners/spouses of Israeli Jewish citizens stem from (historic and current) negative attitudes toward intermarriage, the Israeli/Palestinian conflict, and labour migration, all of which ramify into the issue of family reunion for all Israeli citizens.

This article examines liberal American Jewish support for the State of Israel within the context of the Israeli-Palestinian conflict. It argues that because of the nature of liberal American Jewry, its total support of the State of Israel serves as a tool for the preservation of its Jewish identity. In support of this claim, the article provides new ways of understanding the meaning of contemporary Jewish identity in the United States. It proposes a new terminological division between contemporary Judaisms: Expressional Jewishness and Tensional Jewishness. Expressional Jewishness, which exists in a non-Jewish majority culture, essentially assimilates into the general society. Only by choosing to act against some of the general society’s values can Expressional Jewishness survive. Consequently, only by acting in opposition to the values of the majority society can liberal American Jews preserve their Jewish identity. Thus, their support of the State of Israel in the Israeli-Palestinian conflict is a tool for creating the tension they require to preserve this identity.

In 1776, Moses Isaacs died in Berlin. Along with Isaac Daniel Itzig and Veitel Heine Ephraim, Isaacs had made a fortune during the Seven Years' War minting coins and supplying the army. Isaacs left behind an estate of three-quarters of a million talers in gold, most of which was organized into a family trust extending to the life of the grandchildren. The only stipulation Isaacs placed on his will was that should any of his five surviving children convert to Christianity, they would forego their share of the inheritance. The first of Isaacs' s children to convert were his two daughters, Rebecca and Bliimchen, who both proceeded to marry noblemen. In 1780, their two unconverted brothers appealed to King Frederick the Great to uphold their father's will and exclude the two defecting sisters from the inheritance. The king ruled in agreement with the brothers more out of loyalty to the deceased Isaacs than out of an aversion to Jewish conversion to Christianity. Whatever his motives, the sisters felt they had been treated unfairly, and so in 1786 they sued in the civil courts to have the anti-conversion clause of the will declared invalid. The first court's decision was in their favor. This court ruled that the anti-conversion clause was inappropriate in a Christian state, insofar as the clause interfered with the inheritance rights of Christian subjects, in this case the two newly Protestant Isaacs' daughters. But later that year a higher court reversed this decision, judging from the viewpoint of the Jewish parents, not the Christian children. This second court ruled that Jewish as well as Christian parents had the right to determine who could inherit their property. Later that same year, this second decision was overturned by a third court. The anti-conversion clause was thereby declared invalid, which meant that the daughters had won their inheritance. But in an absolutist age, the kings, not the judiciary, had the final say. When Frederick William II came onto the throne later in 1786, he followed his uncle's example and again confirmed Isaacs' s controversial will, depriving the rebellious daughters of their inheritance.

Most studies on intermarriages between groups rely on the prevalence of intermarriage to assess social boundaries. Yet the characteristics underlying the intermarriage pairings are seldom examined. In this study, I analyze intermarriages across hukou, China’s household registration
status of designating people as “rural” or “urban” categories based on parents’ place of origin. Using Chinese General Social Surveys, I show that the intermarriage pairings do not follow the patterns of endogamous marriage across three marriage cohorts. Rather, intermarriages build on group inequalities based on hukou in which urban hukou holders are able to marry more educated rural spouses because of their urban status advantage even after controlling for the general likelihood of intermarriage, educational homogamy, and marginal differences in education between rural and urban hukou holders. Such a status exchange relationship, however, has
weakened in the recent marriage cohort, implying a gradual blurring of hukou boundaries.

The article examines how American Jews viewed and represented Israel and Israelis to argue that cultural differences and outright rivalry have played an important role in their attitudes toward the Jewish state. While often masquerading as such, those attitudes have little, if anything, to do with political or religious convictions per se. I look at the historical relations between the world’s two largest Jewish populations, public opinion surveys, studies of American Jews’ positions on various issues, the writings of intellectuals and communal leaders, and popular culture. Episodes of rivalry occurred in the recent controversy whether Israel or the U.S. has the largest Jewish population in the world, as well as the struggle (late 1970s and 1980s) between the Israeli government and major American Jewish organizations over to where would/should Soviet Jews ultimately go. I show that cultural differences and estrangement continue to run deep also when American Jews live in Israel and Israelis live in America. In addition, I deal with the portrayal of Israelis in American Jewish popular culture (literature, television and cinema) to demonstrate how they come across rude, pushy, loudmouthed, and male chauvinistic, but also as cold and ruthless. The gap between the view of Israel as an abstract term and the view of actual Israelis, and the conflation of the political and the cultural are still quite prevalent in the ways American Jews think about and depict Israel and Israelis. Moreover, that gap illuminates a wider question: have the ongoing discussions about Israel enabled American Jews – both Israel’s staunchest supporters and its harshest critics, both mainstream organizations and more marginal groups – to sidestep other real questions that are at the center of Jewish life in America, such as the challenges of building viable communities, intermarriage, and dwindling numbers?

Simultaneously with a large proportion of Russian men being conscripted to fight in the First World War, over two million prisoners of the Central Powers arrived in Russia. Despite official rhetoric warning the Russian public against any form of personal interaction with these enemy soldiers, pragmatic policies such as the large-scale use of POW labor in effect lead to a broad field of interactions. While assignments as farm hands practically made tens of thousands of POWs members of peasant households headed by lone women, more subtle rapprochements occurred in urban areas alike, transcending camp walls and communication barriers. A thus far unnamed number of women legalized their relationships with these men that had come to Russia as enemy soldiers – and either returned as family men or tried their luck in their spouses’ native land.
The present chapter examines how long-term transnational relations could be forged in the unfavorable circumstances of war. Taking into account nationalist propaganda and cultural stereotypes it delineates the manifold obstacles put into place and analyses how and why they could be overcome by these improbable spouses. Based on personal accounts such as diaries and correspondence it gives a voice to Russian women, too often absent from the realm of history, and allows us an insight into the self-understanding of these couples.

The main sources for my article are the files concerning dispensations for mixed marriages held in the Archive of the Congregation for the Doctrine of the Faith (the Holy Office). My article analyses the tension between two Roman Catholic attitudes toward Catholic women in mixed marriages: the hope that they would serve a missionary role, on the one hand, and the fear that they would succumb to heresy, on the other. Debates within the Holy Office over granting these dispensations show that both conceptions had ancient roots, the first going back to the Roman era, the second to the twelfth century, and then particularly emphasised after the Council of Trent. Studies of mixed marriages in Protestant end Orthodox regions suggest many similarities to the Catholic policies examined here, both regarding the woman’s missionary function and especially regarding the risk of the woman’s apostasy and the meth-ods developed to avoid this.

My research tries to re-examine the issue of mixed marriage from the point of view of the Orthodox Canonical Tradition in the broader context of marital and baptismal theology, through an extensive interpretation of the canons of the Orthodox Church regarding intermarriage according to the historical, social, legal, doctrinal, and canonical context of the promulgation of those canons. The interpretation of the canons regarding mixed marriage will try to emphasize the definition of heretical groups in accordance with the baptismal theology and with the manner of reception of heretics into the Orthodox Church that was developed by every Council. In accordance with the Canons of the Council of Laodicea and of the Fourth Ecumenical Council, I will demonstrate that the Church did not stipulate any immediate conversion of the non-Orthodox spouse and the marriage was not grounded on immediate baptism, but on the willingness of the heterodox person to promise and accept Orthodox teachings for a future baptism. In accordance with the interpretation of Canon 72 of the Council of Trullo, I will emphasize that the canonical prohibition of mixed marriage is not a doctrinal one, otherwise the canon would reject any cohabitation between Orthodox and non-Orthodox, but rather it is a pastoral, canonical and disciplinary measurement in order to suppress the spread of heretical doctrines and teachings.

Ujmowanie małżeństw jako wskaźnika ilustrującego procesy przenikania się i łączenia różnych kultur i społeczności jest głęboko zakorzenione w myśli społecznej (por. Kalmijn 1998; Domański, Przybysz 2007; Szlendak 2010). Liczba związków małżeńskich zawieranych przez przedstawicieli różnych grup społecznych wyróżnionych ze względu na etniczność, narodowość, religię czy klasę społeczną, określanych jako małżeństwa mieszane (rzadziej międzyka-tegorialne lub heterogamiczne), świadczy bowiem o otwartości społecznych struktur, podczas gdy małżeństwa zawierane w tych samych kategoriach sprzy-jają zaostrzaniu dystansów społecznych (Kacprowicz 1989; Domański 2009; Domański, Przybysz, Pokropek 2016). Z tego względu małżeństwa mieszane uważane są za przejaw największej bliskości społecznej według skali dystansu społecznego Bogardusa (1925). Co więcej, na gruncie studiów migracyjnych traktowane były przez wielu badaczy i teoretyków jako jeden z najlepszych wskaźników integracji i spójności społecznej. Jednocześnie w życie małżeńskie i rodzinne pary mieszanej wpisane są róż-ne formy nierówności-od płciowych poprzez rasowe, etniczne i kulturowe, na klasowych i związanych ze statusem pobytowym w danych kraju skończywszy. Spotkanie przyszłych małżonków oznacza nie tylko spotkanie dwóch kultur czy tradycji. Dokonywane nieustannie małżeńskie wybory odzwierciedlają relacje społeczne naznaczone nierównościami między małżonkami, których kultury pochodzenia zazwyczaj nie cieszą się równym prestiżem (Collet 2015). Jeden 1

אימוץ השיח הליברלי כשפה להבנת עצמנו מונע את הִתכנוּת וטעם המשך קיומו של העם היהודי כקבוצה מובחנת שיש לשמור על עמיותה. סוגיית 'נישואי תערובת' והשיח סביבה אינה אפוא רק איום 'דמוגרפי' אלא התקפה פילוסופית על עצם הצדקת המשך קיומה של יהדות שיש לה עם מובחן ובעצם על המשך קיומה של היהדות כתופעה מובחנת. הטמיעה התרבותית היא הסיבה, התוצאה: נישואי תערובת ולא להיפך.

In this article we examine how partner choice and strategies of social reproduction among the Wampar of northeastern Papua New Guinea are implicated in currently pressing questions about the future of Wampar as a socio-cultural unit. We use long-term qualitative and quantitative data based on fieldwork and census surveys conducted between 1954 and 2013 from the village of Gabsongkeg to analyse temporal and spatial patterns of partner choice. We are especially interested in interethnic marriages and their effects on group boundaries and group identities, given a pre-existing pattern of ethnic endogamy. Our results show that intermarriages between Wampar and non-Wampar have constantly been rising; in younger marriage cohorts some 60% of Wampar individuals are intermarried with partners of other ethnic identities. The data reveal that local and historical particularities inflect partner choices in ways that impact on settlement patterns, modes of engagement with the economic institutions of the modern state and, ultimately, the taken-for-granted nature of the identity inhering in the name “Wampar”; these impacts, in turn, increase the likelihood of interethnic marriage and precipitate questions about the rights attaching to local corporate identities under conditions where land is increasingly related to its commodity values.

Una de las consecuencias de le inmigración y del asentamiento permanente de los inmigrantes en los países del sur de Europa, es el aumento del número de matrimonios mixtos o bí-nacionales y la formación de familias transnacionales. Combinando el uso de metodologías cualitativas y cuantitativas, este artículo analiza los patrones de endogamia y exogamia (matrimonio dentro / fuera de un determinado grupo o categoría) de inmigrados africanos en Cataluña, centrando la atención en las uniones entre hombres senegaleses y gambianos y mujeres españolas: características Socio-demográficas, situación de transnacionalidad, dinámicas intergeneracionales de cambio y retención socio-cultural y formación de identidades multi/trans-culturales. El trabajo sugiere que los factores sociales, situacionales y personales pueden ser más importantes qué el origen cultural "per se" a la hora de explicar los patrones de endogamia y exogamia y las dinámicas de convivencia y crianza de los hijos en las uniones mixtas, lo cual supone una crítica a las explicaciones extremadamente culturalistas. Por otro lado, las conclusiones apuntan a que las parejas mixtas y sus descendientes se manejan -en mayor o menor medida- en múltiples localizaciones y bagajes culturales, por lo que sería un error menospreciar o pretender que los vínculos multiculturales no existen o que no pueden ser revitalizados y funcionales. A lo largo del artículo se propone, pues, un análisis complejo de la interculturalidad, criticando una interpretación de los procesos de mestizaje y segregación como realidades contradictorias o exclusivas.

CITATION:
Rodríguez-García, D. (2021) “Forbidden Love: Controlling Partnerships Across Ethnoracial Boundaries.” In International Handbook of Love: Transcultural and Transdisciplinary Perspectives, edited by Claude-Hélène Mayer and Elisabeth Vanderheiden. Switzerland: Springer, Chapter 48, pp. 923-942. https://doi.org/10.1007/978-3-030-45996-3. ISBN 978-3-030-45995-6.
----------------------------
ABSTRACT:
The freedom to love is something most of us take for granted. The reality is that partnerships across racial, cultural or religious lines have historically been problematized around the world. Laws prohibiting mixed unions were present in countless nations until very recently. This preoccupation with intermarriage is why it has been a leitmotiv in literature over the centuries and later on in cinema, from Shakespeare’s Othello and Romeo and Juliet, to Stanley Kramer’s Guess Who’s Coming to Dinner. This chapter will provide a historical and anthropological analysis of state control over partnership formation, offering a number of cases around the world where nations have implemented anti-mixing laws. In these contexts, miscegenation (the mixing of people through marriage who were considered to be of different racial groups) was abhorred and treated as a deviance, as devoid of love, and, above all, as a threat to national integrity and the status quo. This exploration can help us to better understand the social, cultural, and political contexts in which restrictive views of coupling, family, and love have emerged, and to critically reflect on continued prejudices towards mixed unions that still exist in current times.

This study examines the marriage market in urban China through the lens of intersectionality, investigating how structural inequalities shape rural-urban intermarriage preferences and opportunities. Using 134 semi-structured interviews with participants from migrant sending and receiving regions of China, I find that China’s household registration system (hukou) which assigns people into “rural” or “urban” creates a social hierarchy favorable to urban people. This hierarchy, in turn, creates a hukou-based gender system in which various types of masculinities and femininities are constructed along rural-urban lines. These masculinities and femininities then guide preferences for intermarriage among different groups. The urban form of masculinity is revered by most women, while rural migrant men find urban femininity undesirable. Rural femininity is agreeable to most urban and rural hukou holders, yet less so among urban local men for fear of status loss. I find that urban local husbands who marry rural migrant women either live on the social margins or are paired with rural wives that displayed urban ideals of beauty and manners, compensating for their “rural” disadvantages. Overall, people’s intermarriage preferences illuminate the persistence of hukou barriers and gender inequalities.

In contemporary Xinjiang, community enforcement of the taboo on Uyghur-Han intermarriage has become one of the sole remaining means of symbolic resistance against the Chinese state. As such, the TV soap opera Xinjiang guniang [Xinjiang Girls] (2004) - which tells the story of 4 Uyghur sisters, the eldest of whom almost marries a Han Chinese man - caused a furore within the Uyghur community. The drama was seen by many Uyghurs as a cynical state attempt both to propagandise Uyghur youth (‘Mixed marriages are OK in the multi-ethnic Chinese nation’) and to suggest that cultural and political assimilation of the Uyghurs has entered an end-game ('Uyghur separatism is dead'). Yet while reflecting a small increase in recent years in mixed marriages and courtships in urban settings, the drama paradoxically served to reinforce social taboos levied by family, friends and the community, and thus to strengthen the Uyghur nation anew.