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Journal articles on the topic 'Interethnic marriage'

Author: Grafiati

Published: 4 June 2021

Last updated: 2 March 2023

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1

Yang, Philip, and Maggie Bohm-Jordan. "Patterns of Interracial and Interethnic Marriages among Foreign-Born Asians in the United States." Societies 8, no. 3 (September 16, 2018): 87. http://dx.doi.org/10.3390/soc8030087.

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This study examines the patterns of interracial marriage and interethnic marriage among foreign-born Asians in the United States, using pooled data from the 2008–2012 American Community Surveys. Results show that the most dominant pattern of marriage among foreign-born Asians was still intra-ethnic marriage and that interracial marriage, especially with whites, rather than interethnic marriage among Asians, remained the dominant pattern of intermarriages. Out of all foreign-born Asian marriages, inter-Asian marriages stayed at only about 3%. Among all foreign-born Asian groups, Japanese were most likely to marry interracially and interethnically, while Asian Indians had the lowest rates of interracial marriage and interethnic marriage. Foreign-born Asian women were more likely to interracially marry, especially with whites, than foreign-born Asian men, but they were not much different from foreign-born Asian men in terms of their interethnic marriage rate. The findings have significant implications for intermarriage research, assimilation, and Asian American panethnicity.

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2

Sari, Riski Amrina. "AN ANALYSIS OF LANGUAGE CHOICE OF INTERETHNIC MARRIAGE DYAK-MADURESE COUPLES." HUMANIKA 27, no. 1 (June 11, 2020): 33–43. http://dx.doi.org/10.14710/humanika.v27i1.29750.

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This research explained the choice of language for Dyak-Madurese couples with interethnic marriage. In this research there are the aims of the research, this research aims to investigate the language choice used by interethnic marriage Dyak-Madurese families and to investigate the factors affecting language choice of interethnic marriage Dyak-Madurese couples. The method of this research was descriptive qualitative research. The researcher selected three families of Dyak-Madurese interethnic marriage as participants to achieve the aim of the research. The data were obtained by observing and interviewing. The results of this research have shown that interethnic marriage families Dyak-Madurese prefer the Indonesia language as their first language and are commonly used in everyday contact at the home domain. This research found that the children of the third family preferred a different language when interacting with their father, he preferred the Madura language, but he also uses the Indonesia language when communicating with his parents. The finding also showed that interethnic marriage Dyak-Madurese families use the Indonesia language in another domain such as neighborhood domain and with friends. The research also found that the children of the first and second families from interethnic marriage families were unable to speak the ethnic language, it has caused the younger children not to be taught the ethnic language. The children of the third family can speak Madura language because the father taught him the Madura language. In data there are three factors affecting language choice in interethnic marriage Dyak-Madurese couples, they are the participant, social context, the function of the language. Based on the research the interethnic marriage Dyak-Madurese families show a negative attitude toward their ethnic language, but the father of the third family has a positive attitude.

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Azhar, Al, Erman Anom, and Sulaiman . "Intercultural Communication Marriage Interethnic Javanese - Acehnese at Al-Muslim University Bireuen." International Journal of Research and Review 10, no. 1 (February 3, 2023): 578–98. http://dx.doi.org/10.52403/ijrr.20230166.

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This study “Intercultural Communication Marriage Interethnic Javanese - Acehnese at Almuslim University Bireuen”. Researching; How intercultural communication in Javanese and Acehnese interethnic marriages at the Almuslim University? How is the integration of both cultures in the household of a married couple interethnic Javanese-Acehnese at the Almuslim University? With research purposes; Analyze how intercultural communication in inter-ethnic marriages Javanese and Acehnese at the Almuslim University. Analyzing how the integration of the two cultures in the household of a married couple interethnic Javanese-Acehnese at the Al-Muslim University. The main data sources in qualitative research is words and actions, the rest is data and other documents. Qualitative data is data or information most especially excavated and collected and examined for the purposes of this research. Extracting information from various data sources. Dramaturgical theory of Erving Goffman, how good a person's role in front of the stage or backstage. Cultural component is the most dominant beliefs, values and norms. Then gave birth to the integration of cultural interest, because each party realizes that they give and receive. The most attractive thing turns out they hand over all the issues into the path of religion which is a large umbrella to shade the culture itself. Keywords: Communication, Intercultural, Inter-ethnic marriage, Java and Aceh, Al-Muslim University.

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4

Lan, Thái Huỳnh Phương. "Overcoming Barriers to Interethnic Marriage among Khmer and Kinh Populations in Vietnam." Journal of Vietnamese Studies 14, no. 1 (2019): 35–59. http://dx.doi.org/10.1525/vs.2019.14.1.35.

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This essay explores the complex set of sociological barriers to interethnic marriage that the Khmer-Kinh couples face and the facilitating factors that bridge the gaps and facilitate interethnic marriage. The findings highlight that geographical and socioeconomic disparities, as well as stereotypes between the ethnic groups, are significant barriers to Khmer-Kinh interethnic marriage. The study unpacks the significance of modernization factors, as well as recent demographic and social changes in bridging the geographical, social, cultural, and psychological gaps between groups.

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5

FURTADO, DELIA. "HUMAN CAPITAL AND INTERETHNIC MARRIAGE DECISIONS." Economic Inquiry 50, no. 1 (December 16, 2010): 82–93. http://dx.doi.org/10.1111/j.1465-7295.2010.00345.x.

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6

Rostovskaya, Tamara K., Oksana V. Kuchmaeva, Mehdi Afzali, and Elena A. Irsetskaya. "Cross-Cultural Marriages in the Context of the Transformation of the Family Model: Russia and Iran." REGIONOLOGY 30, no. 2 (May 30, 2022): 405–23. http://dx.doi.org/10.15507/2413-1407.119.030.202202.405-423.

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Introduction. The relevance of the study of cross-cultural marriages in Russia and Iran is due to the fact that Russia and Iran are characterized by both attention to the observance of cultural needs and the desire for innovative development. These contradictory manifestations are also manifested in family and marriage relations. There is a shortage of empirical studies that reflect the range of opinions of various social strata in Russia and Iran, allowing a comparative analysis of attitudes towards cross-cultural marriages to determine the prospects for state policy to support the institution of marriage in a cross-cultural environment. The purpose of the public research is to analyze the relationship with cross-cultural marriages in Russia and Iran against the background of the proposed family model. Materials and Methods. Sociological research is carried out by the method of a quantitative survey. 153 people were interviewed in total, urban residents of Russia and Iran aged 18 to 60 who are in cross-cultural marriages or an interethnic, interfaith environment. To analyze the results, descriptive statistics methods, frequency distributions, and a tabular data visualization method were used. Results. The survey results have revealed the presence of different ideas about the desired model of family and marriage both in Iran and Russia (both traditional and modern). The study has revealed a friendly attitude towards interethnic marriages in both countries (primarily for urban residents). In many ways, the success of cross-cultural marriages is determined by the attitude of relatives and the local community towards them. Discussion and Conclusion. The results obtained can be used to develop strategies for the development of socio-cultural interaction between Russia and Iran. It is essential to consider the study’s conclusions when supporting cross-cultural families in the process of adaptation and acquaintance with the norms, traditions, and customs of a new culture spouse. It is necessary to conduct a study on a more representative sample to assess the differentiation and determinants of people’s opinions in interethnic marriages living in Iran and Russia.

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7

Roy, Parimal, and Ian Hamilton. "Interethnic Marriage: Identifying the Second Generation in Australia." International Migration Review 31, no. 1 (March 1997): 128–42. http://dx.doi.org/10.1177/019791839703100107.

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Studies in Australia show that an increasing proportion of the population have ancestors from more than one country. Evidence regarding differences in the marriage patterns of first and second generation migrants has been restricted in scope as published marriage registration data includes only birthplace of partners. Marriage registration records include information about the birthplace of parents of partners, but it is available only through specially produced tabulations. Changes in the census for 1986 and 1991 make it possible to identify the second generation in households, and this article examines the use of census data as an alternative to marriage registration records in tracing changes in intermarriage patterns and differences between urban and rural areas.

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8

Gorenburg, Dmitry. "Rethinking Interethnic Marriage in the Soviet Union." Post-Soviet Affairs 22, no. 2 (January 2006): 145–65. http://dx.doi.org/10.2747/1060-586x.22.2.145.

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9

Chen, Bijia, Cameron Campbell, and Hao Dong. "Interethnic marriage in Northeast China, 1866–1913." Demographic Research 38 (March 9, 2018): 929–66. http://dx.doi.org/10.4054/demres.2018.38.34.

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10

Butera, Rachel, and Thierry Warin. "Chinese interethnic marriage: passion or rational choicec." International Journal of Economics and Business Research 4, no. 6 (2012): 738. http://dx.doi.org/10.1504/ijebr.2012.049536.

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11

Bizman, Aharon. "Perceived causes and compatibility of interethnic marriage." International Journal of Intercultural Relations 11, no. 4 (January 1987): 387–99. http://dx.doi.org/10.1016/s0147-1767(87)80005-6.

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12

Roy, Parimal, and Ian Hamilton. "Interethnic Marriage: Identifying the Second Generation in Australia." International Migration Review 31, no. 1 (1997): 128. http://dx.doi.org/10.2307/2547261.

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13

Casas, Maria Raquel. "Sanctioning Matrimony: Interethnic Marriage in the Arizona Borderlands." Journal of American History 103, no. 4 (March 1, 2017): 1057–58. http://dx.doi.org/10.1093/jahist/jaw558.

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14

Gaines, Stanley O., Eddie M. Clark, and Stephanie E. Afful. "Interethnic Marriage in the United States: An Introduction." Journal of Social Issues 71, no. 4 (December 2015): 647–58. http://dx.doi.org/10.1111/josi.12141.

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15

Campbell, Mary E., and Melissa R. Herman. "Both Personal and Public: Measuring Interethnic Marriage Attitudes." Journal of Social Issues 71, no. 4 (December 2015): 712–32. http://dx.doi.org/10.1111/josi.12145.

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16

Haryono, Akhmad, and Bambang Wibisono. "Intercultural Communication Strategy in Interethnic Marriage in Tapal Kuda Areas, East Java, Indonesia." Journal of Social Sciences Research, no. 512 (December 20, 2019): 1893–99. http://dx.doi.org/10.32861/jssr.512.1893.1899.

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Conflicts in the family and between families that often lead to divorce often occur among ethnic marriages in the Tapal Kuda areas. This study intends to explore and describe the communication strategies used in inter-ethnic communication as an effort to anticipate and resolve intra and inter-family conflict perpetrators of interethnic marriages. The ethnographic approach to communication with the focus on sociolinguistic study is used to achieve the research objectives. Research informants are inter-ethnic marriages, parents, religious leaders, and KUA officers who are often involved in overcoming issues related to marriage and divorce. Data were collected through participant observation, interviews, and recording. The collected data were transfered in written data and analyzed qualitatively and descriptively with sociolinguistic, ethnographic communication, and pragmatic theories. This research results found that there are three factors that often trigger the failure of communication in inter-ethnic marriages so that they can often also be obstacles to the achievement of speech objectives. These three things are language skills, interaction skills, and cultural knowledge. However, the most dominant thing that occurs and often invites criticism from other cultures is the knowledge and understanding of the culture of other speech communities.

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17

Yem, N. B. "EXPERIENCE OF MARRIAGE MIGRATION TO SOUTH KOREA AT THE BEGINNING OF THE XXI CENTURY (THEORY OF EXCHANGE OF RUSSIAN-SPEAKING CIS WOMEN)." History of the Homeland 95, no. 3 (September 27, 2021): 172–81. http://dx.doi.org/10.51943/1814-6961_2021_3_172.

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In the article the author actualizes the problem of female marriage migration to South Korea at the beginning of new millennium. The author proves the interconnection of demographic and socio-cultural characteristics and the level of satisfaction with marriage of migrant women. The paper is based on the statistical data analysis in South Korea from 2000 to 2017 and respondents interviews. The territorial boundaries of the sample of respondents covered Seoul, Busan, Ansan and small satellite cities around Seoul.The paper studies the specifics of the process of international marriage migration of CIS citizens, the socio-demographic analysis of marriage. On the basis of statistical information, as well as in-depth interviews of CIS women who were married to Korean citizens, the features of interethnic marriages, the difficulties of adaptation of Russian-speaking migrants in marriage in South Korea, as well as the level of satisfaction in marriage were found. The actuality to study the behaviour of the CIS citizens in the marriage market of South Korea is urged to reduce the risks of its inefficiency and to determine the direction of further policy of government and public organizations.

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18

Frommer, Benjamin. "Expulsion or Integration: Unmixing Interethnic Marriage in Postwar Czechoslovakia." East European Politics and Societies: and Cultures 14, no. 2 (March 2000): 381–410. http://dx.doi.org/10.1177/0888325400014002007.

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19

Furtado, Delia, and Nikolaos Theodoropoulos. "Interethnic marriage: a choice between ethnic and educational similarities." Journal of Population Economics 24, no. 4 (May 13, 2010): 1257–79. http://dx.doi.org/10.1007/s00148-010-0319-7.

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20

Chong, Kelly H. "“Asianness” under Construction." Sociological Perspectives 60, no. 1 (August 3, 2016): 52–76. http://dx.doi.org/10.1177/0731121415611682.

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Based on life-history interviews of interethnically married U.S.-raised Asians, this article examines the meaning and dynamics of Asian American interethnic marriages, and what they reveal about the complex incorporative process of this “in-between” racial minority group into the U.S.. In particular, this article explores the connection between Asian American interethnic marriage and pan-Asian consciousness/identity, both in terms of how panethnicity shapes romantic/marital desires of individuals and how pan-Asian culture and identity is invented and negotiated in the process of family-making. My findings indicate that while strong pan-Asian consciousness/identity underlies the connection among intermarried couples, these unions are not simply a defensive effort to “preserve” Asian-ethnic identity and cultur against a society that still racializes Asian Americans, but a tentative and often unpremeditated effort to navigate a path toward integration into the society through an ethnically based, albeit hybrid and reconstructed identity and culture, that helps the respondents retain the integrity of “Asianness.”

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21

Valiyeva, A., and M. Kabakova. "Religious orientation of spouses as a factor of relations in interethnic marriage: psychological aspect." Journal of Psychology and Sociology 65, no. 2 (2018): 22–33. http://dx.doi.org/10.26577/jpss-2018-2-633.

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22

Shakhbanova, M. M. "FACTORS OF ESCALATION OF ETHNOPOLITICAL TENSION IN THE MODERN DAGESTAN SOCIETY." History, Archeology and Ethnography of the Caucasus 13, no. 2 (June 15, 2017): 158–73. http://dx.doi.org/10.32653/ch132158-173.

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The article deals with the factors ensuring interethnic stability in the modern Dagestan society, the assessment of the interethnic tension potential as the characteristics of (stable/conflict) interrelations among peoples, the ground for the formation of disintegrating processes, the causes of interethnic confrontation and exacerbation of interethnic relations, the base of the development ofattitude towards interethnic tolerance and intolerance, “cultural detachment”of the Dagestan peoples. The problem of harmonization of interethnic relations is one of the most important at the present stage of the development of the Russian society, and it is especially relevant in administrative territories characterized by diversity of ethno-social structure. Against the background of socio-economic stabilization of the noughties, the state-civil (Russian) and republican (Dagestan-wide) identities, gradually gaining weight, have significantly strengthened their positions in the structure of social identity. Moreover, republican identity now prevails over ethnic one,it allows to conclude that the importance of interethnic harmony in the Dagestan society is growing. Basing on the results of the sociological research, the author considers the reasons for exacerbation of interethnic relations, including territorial disputes, peculiarities of land reform, low level of socio-economic development of the republic, competition for land and workplaces, low culture of interethnic communication, migration of people from mountainous regions to flat land, employment issue, side effect of education and loss of principles of international education. Despite the existence of a latent form of interethnic confrontation and “social detachment”, in the mass consciousness of the respondents there is a positive perception of the Dagestan peoples, an orientation toward maintaining close interethnic communication in almost all spheres of social contact, except for family and marriage sphere.

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23

Clark, Eddie M., Abigail L. Harris, Michelle Hasan, Katheryn B. Votaw, and Priscilla Fernandez. "Concluding Thoughts: Interethnic Marriage through the Lens of Interdependence Theory." Journal of Social Issues 71, no. 4 (December 2015): 821–33. http://dx.doi.org/10.1111/josi.12151.

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24

Haryono, Akhmad, and Bambang Wibisono. "Sensitive Language Behaviour As A Trigger Of The Conflict Within Interethnic Family In Tapal Kuda Regions." International Journal of Social Sciences and Humanities Invention 5, no. 4 (April 21, 2018): 4589–94. http://dx.doi.org/10.18535/ijsshi/v5i4.08.

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Interethnic marriage has has long been happening in such Tapal Kuda regions as Jember, Bondowoso, Situbondo, and Lumajang of East Java province. However, this marriage tends to be in communication failure. If it is not managed properly, it can lead to the conflict that can bring about divorce. Divorce is not only triggered by the economical factors, but also by the failure of communication. For this fact, this research aims at exploring and describing linguistic knowledge, application of interaction skill, cultural knowledge, and factors that can lead to communication failure. To achieve the objectives of the study, it uses a qualitative approach with a focus on ethnographic study of communication. The data were obtained through participant observation and non-participation, as well as interviews with recording technique. The data obtained is transcribed to written data, then analyzed by using the ethnography of communication (speaking grid) and discourse analysis with pragmatic concept. This study yields the findings that the sensitive matters that can trigger conflict constitute lack of linguistic knowledge of local languages owned by each interethnic marriage and lack of interethnic cultural understanding that impact on violations of the principles of politeness and cooperation principles in different cultures thus triggering conflict both within the family and inter-families. Finally, this study concludes that the lack of linguistic knowledge possessed by married couples, especially the understanding of the verbal and nonverbal elements in communicating can lead to communication failure and trigger the occurrence of conflict that impact on the emergence of divorce

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25

Farsalena, Sintia. "The Minangkabau Women's Cultural Adaptation Strategy in Inter-Ethnic Marriage." MUHARRIK: Jurnal Dakwah dan Sosial 4, no. 02 (June 13, 2022): 453–62. http://dx.doi.org/10.37680/muharrik.v4i02.957.

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In marriage, the two ethnic cultures of each individual will often meet to maintain the harmony of the family and to prevent the conflict of women in the dominant role. This research question is about how the role of Minangkabau women is to handle various forms of conflict that may arise due to cultural differences in a marriage. The couple had the process of adapting to the cultural values of the partner's origin to each other. The data collection methods include in-depth interviews and observations by interviewing 23 Minangkabau women from other ethnic groups. The Minangkabau women make six strategies to perpetuate their household: 1). The Minangkabau woman chooses a Javanese male to serve as her husband. 2). The Minangkabau woman has independence in determining her partner because it meets during the wander. 3). After marriage, the Minangkabau woman will bring her husband to live in the West Sumatra area. 4). Most Minangkabau women like husbands who want to contribute to the wishes of their wives. 5). The language used after marriage is the Minangkabau language. 6). Minangkabau culture is dominant and applied in children's foster patterns. This article concludes that cultural constructions have given directions for Minangkabau women to defend their families while preventing vulnerable conflicts in interethnic marriages.

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26

Buunk, Abraham P., and Pieternel Dijkstra. "Sex and Marriage With Members of Other Ethnic Groups." Cross-Cultural Research 51, no. 1 (November 12, 2016): 3–25. http://dx.doi.org/10.1177/1069397116677958.

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Given the importance of interethnic intimate relationships for the integration of minority groups, the present study examined attitudes toward marriages and sexual relationships with in-group and out-group members among young second-generation immigrants in the Netherlands compared with the Dutch. A sample of 95 ethnically Dutch, 68 Moroccan, and 68 Turkish individuals aged between 15 and 25, living in the Netherlands filled out an online questionnaire. Overall, individuals showed a preference for a marital partner from the same ethnic group as themselves, but a less pronounced preference for a sexual partner from their own ethnic group. Turkish and Moroccan, but not Dutch, men would rather engage in a sexual relationship than in a marriage with a Dutch woman, and rather in a marriage than in a sexual relationship with a woman from their own ethnic group. In contrast, women, especially Moroccan women would rather engage in a marriage than in a sexual relationship, preferably with someone of their own ethnic group. Finally, the more religious they were, the more Turkish and Moroccan women preferred a marital partner from their own ethnic group. Findings are discussed in the light of the integration of different ethnic groups in society.

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27

Korovkina, N. V., and E. V. Sadretdinova. "RELIGIOUS IDENTITY AND INTRODUCTION OF CHILDREN TO RELIGION IN INTERETHNIC FAMILIES (ON THE EXAMPLE OF THE REPUBLIC OF BASHKORTOSTAN)." KAZAN SOCIALLY-HUMANITARIAN BULLETIN 11, no. 6 (December 2020): 36–42. http://dx.doi.org/10.24153/2079-5912-2020-11-6-36-42.

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The article reveals some results of a sociological study on the features of religious identity of spouses and social practices of children's inclusion in interethnic families (on the example of the Republic of Bashkortostan). This topic is most relevant for multi-ethnic regions, where interfaith marriages are quite common, despite the presence of isolationist attitudes among a part of the population. Marriages between representatives of various religious movements lead to the formation of a special cross-cultural environment of interaction, which requires the spouses to make many decisions, including on the confessional affiliation of children, on the choice of mechanisms for the formation of religious identity. Based on the author's research, the article analyses the state of religious identity of a resident of a multi-ethnic region in a dynamic aspect. Special attention is paid to spouses who are in an interethnic marriage. The author studies variants of religious communications, among which the dominant one is the co-existence of religions in variations from "common / unified religion" to "equality". Most of the families studied are classified as egalitarian and democratic in terms of their power structure and upbringing model. The article provides data on the state of religious identity of children raised in multi-ethnic families. The authors call traditional, psychological and educational motives for introducing children to religion the predominant ones. Based on the presented material, the authors come to the conclusion that there are two most common models of introducing children to religion in interethnic families: passive (indirect) and active religious socialization. The first model is the most popular among residents of large cities, while traditional families choose the second one.

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Abdinassir, Nazira. "MULTICULTURAL WAY OF LIFE OF VARIOUS NATIONALITIES IN TURKESTAN." Különleges Bánásmód - Interdiszciplináris folyóirat 8, no. 1 (March 31, 2022): 7–21. http://dx.doi.org/10.18458/kb.2022.1.7.

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The main objective of the current paper is to examine the different kinds of levels of interaction, culture, interethnic marriage, linguistic features and some sort of traditions of people of various nationalities who live in the south part of Kazakhstan. Quantitative and primarily qualitative methods were used in the research process.

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Medina Bustos, José Marcos. "Sanctioning Matrimony: Western Expansion and Interethnic Marriage in the Arizona Borderlands." Hispanic American Historical Review 97, no. 2 (April 27, 2017): 378–80. http://dx.doi.org/10.1215/00182168-3824428.

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30

Afzali, Mehdi, Oksana Kuchmaeva, and Tamara Rostovskaya. "Russian-Iranian Cross-Cultural Marriages: a Sociological Analysis." DEMIS. Demographic Research 2, no. 3 (October 7, 2022): 59–70. http://dx.doi.org/10.19181/demis.2022.2.3.5.

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One of the characteristic features of the modern socio-demographic situation in the world is the increase in the number of cross-cultural marriages concluded between a man and a woman belonging to different socio-cultural strata of society, having their own cultural characteristics and value systems. There are no official statistics of cross-cultural marriages in Russia in the public domain, which actualizes the conduct of special sociological research. The conclusions of the article are based on the results of a pilot sociological survey conducted by a questionnaire survey of 153 respondents from Russia (Moscow) and Iran (Tehran) aged 18 to 60 years, who are in cross-cultural marriages, as well as having families based on cross-cultural marriage or being in an interethnic, interfaith environment (due to educational or professional activity). The results of the survey revealed the existence of different ideas about the family and marriage model for both Iran and modern Russia. The results obtained can be used to develop strategies for the development of socio-cultural interaction between Russia and Iran, in the public administration system, as part of efforts aimed at supporting cross-cultural families in the process of adaptation and familiarization with the norms and traditions of a new culture for a spouse.

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31

Chebotareva, Elena Yu, Mira A. Konina, and Alla S. Rudenko. "Ethnic Identity of Russian Women in Interethnic Marriages and its Relationship with Their Attachment to Spouses and Separation from Parents." RUDN Journal of Psychology and Pedagogics 17, no. 1 (December 15, 2020): 101–27. http://dx.doi.org/10.22363/2313-1683-2020-17-1-101-127.

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The article presents a comparative study of the types of ethnic identity in conjunction with the styles of attachment in a couple and separation from the parental family of women who are in intercultural and monocultural marriages. The main sample consisted of 198 Russian women aged 21 to 55 years ( M = 36.1), including 84 women married to representatives of their own culture and living in Russia and 114 women married to representatives of the titular nationality of one of six European countries and living in the countries of their husbands. The study involved the following methods: “Multi-Item Measure of Adult Romantic Attachment - MIMARA”, adapted by T.L. Kryukova, O.A. Ekimchik; “Attachment to Close People Inventory” (N.V. Sabelnikova, D.V. Kashirsky); “Questionnaire of psychological separation” by J. Hoffman, adapted by T.Yu. Sadovnikova, V.P. Dzukaeva; and “Method for diagnosing types of ethnic identity” (G.U. Soldatova, S.V. Ryzhova). In general, the results of the study show that for women in interethnic marriages living in a foreign cultural environment, attachment to both their parents and husbands is more secure and positive, whereas the style of ethnic identity is more extreme and is associated with internal conflict. Women from intercultural marriages revealed different features of ethnic identity depending on the length of their marriage. It is shown that the style of ethnic identity is closely connected with attachment relationships. For women in monoethnic marriages living in their native country, it is more associated with separation from their parents but, for women in interethnic marriages living in a foreign country, it is to a greater extent associated with attachment to their husbands. In both cases, positive ethnic identity is associated with insecure attachment and dependence on their parents and husbands, while extreme forms of ethnic identity are associated with secure attachment and personal autonomy in relationships. The results of this study allow the specialists to take into account the specific social situation of interethnic couples more accurately in the course of psychological, social and other assistance to such couples, to develop constructive ways of discussing and maintaining cultural differences in the couple.

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32

Galán, Francis X. "Colonial Intimacies: Interethnic Kinship, Sexuality, and Marriage in Southern California, 1769–1885." Hispanic American Historical Review 101, no. 1 (February 1, 2021): 166–68. http://dx.doi.org/10.1215/00182168-8796704.

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33

Mora, Anthony P. "Colonial Intimacies: Interethnic Kinship, Sexuality, and Marriage in Southern California, 1769–1885." Journal of American History 106, no. 1 (June 1, 2019): 155. http://dx.doi.org/10.1093/jahist/jaz190.

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Fiebert, Martin S., Dusty Nugent, Scott L. Hershberger, and Margo Kasdan. "Dating and Commitment Choices as a Function of Ethnicity among American College Students in California." Psychological Reports 94, no. 3_suppl (June 2004): 1293–300. http://dx.doi.org/10.2466/pr0.94.3c.1293-1300.

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The incidence of interracial and interethnic dating and marriage in the United States has increased. This investigation examined dating and commitment choices as a function of ethnicity and sex among groups of Euro-American, Hispanic-American, Asian-American, and African-American college students. A convenience sample of college students comprising 329 heterosexual subjects (134 men, 195 women) was surveyed regarding their partner preferences for dating, visiting parents, marriage, and bearing children. It was hypothesized that subjects would consider dating partners from different ethnic groups, but when making a commitment to marriage and children would prefer members of their own group. This hypothesis was supported in half of the groups: Euro-American men, African-American men, Asian-American women, and African-American women. A discussion of dating and commitment choices among ethnic and sex groups is presented and discussed.

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Porter, Amy M. "Sal Acosta. Sanctioning Matrimony: Western Expansion and Interethnic Marriage in the Arizona Borderlands." American Historical Review 123, no. 1 (February 1, 2018): 237–38. http://dx.doi.org/10.1093/ahr/123.1.237.

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Stahl, Abraham. "The offspring of interethnic marriage: Relations of children with paternal and maternal grandparents." Ethnic and Racial Studies 15, no. 2 (April 1992): 266–83. http://dx.doi.org/10.1080/01419870.1992.9993744.

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Kolodziej, Monika. "Storied Answers to Questions about Interethnic Marriage in Multiethnic Qinghai Province, PR of China." Narrative Culture 9, no. 1 (March 2022): 23–45. http://dx.doi.org/10.1353/ncu.2022.0001.

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Hagler, Anderson. "Sanctioning Matrimony: Western Expansion and Interethnic Marriage in the Arizona Borderlands by Sal Acosta." Southwestern Historical Quarterly 120, no. 2 (2016): 260–61. http://dx.doi.org/10.1353/swh.2016.0070.

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Schiavone Camacho, Julia María. "Sanctioning Matrimony: Western Expansion and Interethnic Marriage in the Arizona Borderlands . By Sal Acosta." Western Historical Quarterly 48, no. 1 (July 24, 2016): 80–81. http://dx.doi.org/10.1093/whq/whw115.

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Porter, Amy M. "Erika Pérez. Colonial Intimacies: Interethnic Kinship, Sexuality, and Marriage in Southern California, 1769–1885." American Historical Review 124, no. 3 (June 1, 2019): 1080–81. http://dx.doi.org/10.1093/ahr/rhz547.

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Мартинчук, Інна. "ЕТНОКУЛЬТУРНІ УКРАЇНСЬКО-ЛИТОВСЬКІ КОНТАКТИ ЛИТОВСЬКО-ПОЛЬСЬКОЇ ДОБИ." Pomiędzy. Polonistyczno-Ukrainoznawcze Studia Naukowe 4, no. 1 (2022): 109–20. http://dx.doi.org/10.15804/ppusn.2022.01.10.

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In the course research the problems of the common political history of Ukraine, Poland and Lithuania were comprehended, first of all, the influence of the Slavic world on the process of formation of the Lithuanian state, mutual influences of historical and cultural nature. The article focuses on the cultural interethnic contacts of Lithuanians and Ukrainians. Linguistic interethnic contacts, Lithuanian-Ukrainian interactions in family and marriage traditions of Ukrainians are revealed. Within the frameworks of the study the language situation was described. It can be argued that the Rus influence was stronger here, because the so-called “Rus language” was used both in everyday life and in official records. But it posed difficulties in its linguistic interpretation, many variants for its nomination were suggested which was described in detail in the article. Numerous Lithuanians in modern Ukrainian lexicon representing various fields undoubtedly testifies to the importance of Lithuanian-Ukrainian contacts in the Middle Ages and the historical contribution of Lithuanians to the formation of the Ukrainian ethnic group. The reciprocity of Ukrainian-Lithuanian contacts is evidenced by numerous Ukrainian borrowings in the modern Lithuanian language, most of which undeniably entered the vocabulary during the time of the Grand Duchy of Lithuania. A striking example of Lithuanian-Ukrainian interaction presents such a sphere of spiritual life as marital relations. After all, in the Ukrainian lands beginning from the XVI to the first half of the XIX century Lithuanian Statutes were in force (before the introduction of new Russian legislation), to which the norms of Russkaya Pravda regulating marital and family relations in the Kyiv state were transferred. Thus, Ukrainians got their own marriage and family traditions. The institution of marriage in the Lithuanian Statutes is considered quite extensively, but to a greater extent they regulated relations between the more affluent sections of the society at that time. Meanwhile, certain norms were universal: a clear definition of marriage age, defining the rights and responsibilities of parents and relatives in creating a new family, the obligations of the groom, determining the position of women and their children, and others.

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Gołębiowska, Ewa. "Ethnic and Religious Tolerance in Poland." East European Politics and Societies: and Cultures 23, no. 3 (July 24, 2009): 371–91. http://dx.doi.org/10.1177/0888325409333191.

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Since its democratic revolution was set in motion, Poland has enjoyed tremendous progress in its degree of democratic consolidation. For example, significant institutional changes have taken place in the status of Poland's ethnic, national, and religious minorities. Yet, institutional protections alone do not fully capture the extent of openness to diversity. More comprehensive depictions of the quality of democracy need to encompass investigations of the democratic citizens' “hearts and minds.” In this article, using data from a recent nationally representative survey, the author examines the extent and sources of Poles' tolerance of ethnic and religious difference. She focuses on social tolerance of difference, using questions about acceptance of interethnic and interreligious marriage as the dependent variables. As part of the inquiry, the author compares and contrasts the levels and sources of tolerance of interreligious marriage over time and discusses the political implications of the findings and future research directions.

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Meeks, Eric V. "Review: Sanctioning Matrimony: Western Expansion and Interethnic Marriage in the Arizona Borderlands by Sal Acosta." Pacific Historical Review 87, no. 1 (2018): 196–97. http://dx.doi.org/10.1525/phr.2018.87.1.196.

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Idiatullov, Azat. ""Russian guy and chechen girl": analysis of comments on internet publications about interfaith marriages." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 1 (2022): 173. http://dx.doi.org/10.31857/s086919080018246-7.

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Interfaith marriages are in the focus of attention of ethnologists and sociologists from various regions of the post-Soviet space. Their writings have repeatedly noted the special importance of mixed marriages as markers of tolerance. In addition, many researchers recognize the cultural and social significance of mixed marriages and continue to address them in the context of such problems as migration and the interaction of religions. However, such a side of the issue as the attitude to interethnic and interfaith marriages of Internet users remained without the attention of researchers, which emphasizes the relevance of the publication. The purpose of the article is to analyze the relationship to interfaith marriage of a Russian and a Chechen. The source base of the study was 726 comments to thematic articles on mixed marriages, published on Yandex Zen. The texts were analyzed using the breadth-first search method. Summing up the research, the author concludes that there is two options for the attitude of commentators to interfaith marriages. The first option is a negative attitude. The second option is a neutral-positive. Endogamous marriages remain a priority for a number of regions of Russia, primarily for the North Caucasus, with its traditional culture and the increasing influence of religion over the past decades. However, the study found that the religious is not the leading factor in the assessment of mixed marriages. Besides, when they describing their attitude to certain examples of such marriages, they appeal to other factors. For example, to the cultural differences of ethnic groups.

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Reyes, Bárbara O. "Review: Colonial Intimacies: Interethnic Kinship, Sexuality, and Marriage in Southern California, 1769–1885 by Erika Pérez." Pacific Historical Review 88, no. 3 (2019): 473–75. http://dx.doi.org/10.1525/phr.2019.88.3.473.

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Torres-Rouff, David. "Review: Colonial Intimacies: Interethnic Kinship, Sexuality, and Marriage in Southern California 1769–1885 by Erika Pérez." Southern California Quarterly 100, no. 3 (2018): 370–72. http://dx.doi.org/10.1525/scq.2018.100.3.370.

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Haas, Lisbeth. "Review: Colonial Intimacies: Interethnic Kinship, Sexuality, and Marriage in Southern California, 1769–1885, by Erika Pérez." California History 95, no. 3 (2018): 64–66. http://dx.doi.org/10.1525/ch.2018.95.3.64.

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Barclay, Paul D. "Cultural Brokerage and Interethnic Marriage in Colonial Taiwan: Japanese Subalterns and Their Aborigine Wives, 1895–1930." Journal of Asian Studies 64, no. 2 (May 2005): 323–60. http://dx.doi.org/10.1017/s002191180500080x.

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Monroy, Douglas. "María Raquél Casas.Married to a Daughter of the Land: Spanish-Mexican Women and Interethnic Marriage in California, 1820–1880.:Married to a Daughter of the Land: Spanish‐Mexican Women and Interethnic Marriage in California, 1820–1880." American Historical Review 113, no. 3 (June 2008): 879–80. http://dx.doi.org/10.1086/ahr.113.3.879.

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Zulaikha, Siti, Muhamad Nasrudin, and Enny Puji Lestari. "Dialectic of Public Sphere vs. Private Sphere in Millennial Families in Lampung Customary Law Community." Samarah: Jurnal Hukum Keluarga dan Hukum Islam 5, no. 2 (December 26, 2021): 928. http://dx.doi.org/10.22373/sjhk.v5i2.9150.

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Lampung’s patriarchal customary law faces severe challenges from the millennial generation, who constitute more than 29% of the total population of Lampung. This challenge is based on the fundamental character of the millennial generation, who are open-minded and obtain the opportunity of having an interethnic marriage. This article maps the dialectic of the public sphere vs. private sphere in millennial families in the Lampung customary law community and how women’s strategies survive the confines of patriarchy. This article explored data from a millennial married couple who live in four districts/cities in Lampung using a qualitative, socio-legal study approach standing with ten principles of marriage on happy family (SMART)’s Khoiruddin Nasution. The findings: The boundaries between the public and the private were no longer tight because husband and wife could work collaboratively, even though there were some challenges due to the dominance of patriarchal mindset in extended families, which was sometimes affirmed, even enjoyed by the husband. However, the subconscious of the millennial family was still patriarchal even though it no longer applied strictly at the practical level. Meanwhile, women survived passively by taking advantage of the economic conditions of their families or changing environments. In addition, the active strategy is to improve formal education; live separately from the extended family; have a stable job (before marriage), and manage working time

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