Relevant bibliographies by topics / Interfaith marriage – Social aspects

Academic literature on the topic 'Interfaith marriage – Social aspects'

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Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "Interfaith marriage – Social aspects"

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Joko, Antonius Padua Dwi. "Perkawinan Campur dan Beda Agama: Sikap dan Kebijakan Gereja." Lux et Sal 1, no. 2 (April 18, 2021): 117–30. http://dx.doi.org/10.57079/lux.v1i2.17.

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In marriage, husband and wife together strive to realize the community of life and love in all its aspects and dimensions: personal-human and spiritualreligious dimensions. In order for such a fellowship to be attained more easily, the Church wants the people to choose a partner who is of the same faith, bearing in mind that faith has a very strong influence on the inner and outer unity of husband and wife, the education of children and the welfare of the family. Out of respect for other religions, recognition of the right of every person to marry (cf. Can. 219), and various social realities, it is possible in the Catholic Church to have mixed marriage (mixta religio) or interfaith marriage (disparitas cultus). After all, mixed marriages and interfaith marriages can be a problem that continues to arise, in the midst of a pluralistic society. A lot of young Catholics at some point in their lives have to face this problem and seek information and assistance to determine attitudes and make concrete choices that must be accounted for. Moreover, some mixed marriages and interfaith marriages ofen need assistance in the journey of their married life. Renewal of the Church's position and policy towards these problems is a Church concern that can provide relief to the people. However, with the existing policies and guidelines, personal problems are not automatically resolved. It is the duty of the pastors of souls to continue to develop the ministry of mixed marriage and interfaith marriage, so that Catholics counterparts in such marriages are still able to witness the power of God's word and assist their children to grow in the Catholic faith.
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Amalia, Tyas. "MODEL MANAJEMEN KONFLIK PERNIKAHAN BEDA AGAMA DALAM PEMIKIRAN AHMAD NURCHOLISH." Jurnal Sosiologi Agama 12, no. 1 (December 6, 2018): 1. http://dx.doi.org/10.14421/jsa.2018.121-01.

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Interfaith marriage is still an interesting theme to be discussed which is full of controversy. Ahmad Nurcholish and Ang Mei Yong were one of the phenomenal interfaith marriages in Indonesia in 2003. This study focused on the conflict management model of interfaith marriage undertaken by both. Ahmad Nurcholish is a devout Muslim, and Ang Mei Yong is a Confucian. The interfaith marriages that are lived by them are mutual agreements without any element of coercion. According to Ahmad Nurcholish, to deal with interfaith marriages there are at least 3 models, namely: self-reflection, asking for advice from the closest person, and presenting mediators, through the process of externalization, objectification, and internalization. While in conflict management there are several aspects, namely, competency, collaboration, compromise, avoidance, and accommodating.Keywords: Marriage different religion, Ahmad Nurcholis, Social Construction, Conflict Management AbstrakPernikahan beda agama masih menjadi tema menarik untuk diperbincangkan yang sarat akan kontroversi. Ahmad Nurcholish dan Ang Mei Yong merupakan salah satu pelaku nikah beda agama di Indonesia yang fenomenal pada tahun 2003. Kajian ini, memfokuskan pada model manajemen konflik Nikah beda agama yang dijalani oleh keduanya. Ahmad Nurcholish yang beragama Islam taat, dan Ang Mei Yong yang beragama Khonghucu. Pernikahan beda agama yang dijalani keduanya merupakan kesepakatan bersama tanpa ada unsur paksaan. Menurut Ahmad Nurcholish, untuk menangani nikah beda agama setidaknya ada 3 model, yaitu: refleksi diri, minta saran orang terdekat, dan menghadirkan mediator, melalui proses eksternalisasi, objektivikasi, dan internalisasi. Sementara dalam memanajemen konflik ada beberapa aspek yaitu, kompetesi, kolaborasi, kompromi, menghindar, dan mengakomodasi.Kata Kunci: Nikah Beda Agama, Ahmad Nurcholis, Konstruksi Sosial, Manjemen Konflik
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Putri Tjandra, Odelia Christy, and Kevin Kusumaatmaja Hasugian. "PERKAWINAN LINTAS IMAN DITINJAU DARI HUKUM ISLAM DAN HUKUM POSITIF DI INDONESIA." Res Nullius Law Journal 5, no. 1 (January 19, 2023): 35–46. http://dx.doi.org/10.34010/rnlj.v5i1.7335.

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In general, every human being will appearing the desire to live side by side with another, to bulid for a hapy family. Based on one belief and same decisions that they want to educate with their descendants with good religious. Whereas, not a few copules who get married with diffrent beliefs. It cannot be denied that there is no boundaries and limit to build a social contact and interaction between them. Moreover, there are a problems in the regulation and recording of whether or not an interfaith marriage is legal, the procedures that must be prpeared well and the substance of the marriage law which does not provide spaces for copules to carry out marriages of diffrent religions. The result of the research used by empirical juridical which is data are obtained based on empirical and juridical aspects. This research approach, and the reasearch’s team uses a qualitative approach because of the problems related to humans are fundamentally based on our observations. The purpose of writing this journal is to find out how Indonesia is able to regulate interfaith marriage in terms of positive law, and islamic law. Second, as well as what strategies are carried out by prospective copules who want to carry out interfaith marriage.
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Hastuti, Indira, Edy Sanjaya, and Budi Prasetyo. "Interfaith Marriage And Its Legal Consequences For Children Born According To Islamic Law." International Journal of Educational Research & Social Sciences 3, no. 1 (February 20, 2022): 509–17. http://dx.doi.org/10.51601/ijersc.v3i1.303.

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Interfaith marriages, which are widely practiced in society, will, in the long term, have a social and psychological impact on children born to these couples. In contrast, in terms of legal aspects, they certainly have legal consequences for children born to couples of different religions. The purpose of this study was to determine the legal implications of interfaith marriages for children born according to Islamic law. Methods This study uses a normative juridical method by reviewing various literature relevant to the studied theme. Data was collected through a literature study to find secondary legal materials pertinent to the prescriptive descriptive approach. The study results indicate that the legal consequences of interfaith marriages are invalid marriages, and children born are not permitted according to Islamic law. According to Islamic law, Interfaith marriages have legal implications for children who are born; namely, children are considered as children born out of wedlock. Children born out of wedlock only have a kinship relationship with their mother and their mother's family.
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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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Fatkhullin, R. A. "The Single Vector of the Social Orientation of Christianity and Islam." Bulletin of Irkutsk State University. Series Political Science and Religion Studies 40 (2022): 114–24. http://dx.doi.org/10.26516/2073-3380.2022.40.114.

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The relevance of the exploration is related to the study of a single vector of the social orientation of Christianity and Islam. On the example of the Holy Scriptures of the Bible and the Quran, the Catechism, the main collections of traditions from Muhammad, collected by al-Bukhari, Muslim, Abu Daud and others, the social concept of the Russian Orthodox Church, the social doctrine of Muslims, as well as historical practice, the closeness of both religions in relation to a person and society. This is also manifested in the commandments of Christianity, with the exception of the doctrinal aspect, since the concept of God in Christianity and Islam is different from each other and not identical. Identity is observed in those qualities, some of which a true believer should have: love for the transmitter of revelation, love for neighbor, love for enemies, humility, patience, righteousness, purity of heart, mercy, repentance, trust in the Lord, preservation of the world, etc. There is a similarity in those qualities that a believer must eradicate in himself: breaking an oath, lying, anger, arrogance, a passion for accumulation, etc. The identity of traditional values in Christianity and Islam is considered: the institution of traditional marriage, the equality of men and women, the dignity of motherhood, the attitude to children, the prohibition of abortion and homosexuality, the attitude to slavery, which was at the time of the emergence of Islam and the existence of Christianity, is separately mentioned. The conclusions emphasize that feelings of love and compassion, understanding of man as the crown of creation, spiritual and moral development and gaining transcendental experience are common to Christianity and Islam. This exploration will allow us to better study the Russian model of interfaith relations in building a constructive dialogue in the socio-cultural sphere and, if necessary, use it in countering the challenges of our time. It should be taken into account that the Abrahamic religions are characterized by the concept of religious exclusivity, which practically excludes tolerance in matters of dogma and worship, as well as recognition of other religions as equal to them, while this allows you to save the religions themselves from distortion.
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Hedi, Fathol, Abdul Ghofur Anshori, and Harun Harun. "Legal Policy of Interfaith Marriage in Indonesia." Hasanuddin Law Review 3, no. 3 (December 26, 2017): 263. http://dx.doi.org/10.20956/halrev.v3i3.1297.

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Marriage is not just a bond between men and women, but the inner bond between a man and a woman based on the One and Only God. This research was a philosophical normative, thus the approaches used were philosophical, normative, and historical. Besides, a qualitative-descriptive strategy was used in finding a depth description of the law politics of interfaith marriage regulation in Indonesia based on the the 1974 Marriage Law. The results show that the interfaith marriage is not regulated in the 1974 Marriage Law, because: First, the rejection of the majority of Muslims and the faction in Parliament because the interfaith marriage is against the aqidah (matters of faith) of Islam; Second, the interfaith marriage is contrary to the marriage culture in Indonesia, because marriage contains legal, sociology and religious aspects; Third, the interfaith marriage is contrary to the theological teachings of religions in Indonesia that do not want interfaith marriages, such as Islam, Christianity, Protestantism, Hinduism and Buddhism. Furthermore, the interfaith marriage is inconsistent with the philosophical purposes of marriage in Indonesia where the purpose of marriage forms a happy and eternal family based on the One Supreme God.
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Megawati, Megawati. "Ketentuan Hukum Positif Indonesia Dalam Mengatur Perkawinan Beda Agama dan Akibat Hukumnya." JOURNAL of LEGAL RESEARCH 4, no. 4 (September 25, 2022): 893–906. http://dx.doi.org/10.15408/jlr.v4i4.28234.

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Compilation of Islamic Law discussion of interfaith marriage is regulated in the chapter on marriage prohibition which is described in articles 40 to 44. This study aims to determine the provisions of positive Indonesian law in regulating interfaith marriages. In addition to knowing the law of interfaith marriage according to positive Indonesian law. This study uses a qualitative research method with a statutory approach. The results of the study stated that there were negative consequences of interfaith marriages, both from the psychological and juridical aspects. The psychological aspect is indicated by the waning and not achieving the goals of domestic life. This interfaith marriage slowly destroys the happiness in the household. In addition to fighting over the influence of children to follow the teachings of their respective religions which causes children to be mentally disturbed.
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Zahara, Rifqiawati, and Makhfud. "Problematika Pernikahan Beda Agama: Antara Konsep dan Praktek di Masyarakat." Indonesian Journal of Humanities and Social Sciences 3, no. 1 (March 31, 2022): 59–72. http://dx.doi.org/10.33367/ijhass.v3i1.2839.

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Interfaith marriage is not a new thing anymore. In Indonesia, interfaith marriages have been met by many from various social circles, ranging from public figures, officials, to ordinary people. This thing that is considered normal does not necessarily justify or ignore interfaith marriages, but instead often becomes the main controversy in Islam. This paper will describe the meeting point between the rules of Law no. 1 of 1974 which is considered not to accommodate interfaith marriages and provisions in the Qur'an and Hadith which are the guidelines for the Muslim community. In addition, this paper will also show how the practice of interfaith marriages among the community and the impacts they face. Thus, this paper aims to describe the phenomenon of interfaith marriage so that there are new treasures in reinforcing interfaith marriage laws in terms of state and religious rules.
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Mashuri, Muhammad Fath, and Avin Fadilla Helmi. "Tongkonan Social Identity: Families Harmonization on Interfaith Marriage in Toraja." ETNOSIA : Jurnal Etnografi Indonesia 4, no. 2 (December 13, 2019): 115. http://dx.doi.org/10.31947/etnosia.v4i2.6450.

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Interfaith marriage can be called a meeting of inter-social identities specifically within the context of family. It is therefore an indispensable part of the process for every interfaith marriage couple to de-categorize and re-categorize and consolidate their social identity as a couple so that they can successfully define their new family values. The purpose of this study is to analyze how married couples of different faiths in Toraja harmonize their differences from the perspective of social identity. This study used an ethnographic approach with six informant actors from three interfaith families in Toraja. The results show that these married couples operationalize a dual-hierarchical identity model in an inter-family harmonization effort. Tongkonan identity is placed vertically as a collective identity, while the identity of religion as a person-based social identity is placed horizontally. Both of these have consequences for the emergence of a cross-categorized identity.
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Dissertations / Theses on the topic "Interfaith marriage – Social aspects"

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Ham, Tjeng Sin. "A contextual, comparative, legal and theological examination of mixed marriage as practised in Indonesia 1974-1994 : with special emphasis on pastoral considerations." Thesis, University of Wales Trinity Saint David, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683146.

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Bezzini, Rachele. "Boundary-making in an immigrant social space : Albanian-Italian and Albanian-Romanian couples in Italy." Thesis, University of Sussex, 2018. http://sro.sussex.ac.uk/id/eprint/74878/.

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This thesis focuses on Albanian-Italian and Albanian-Romanian couples in Italy. Through application of the boundary-making framework to integration and intermarriage, this study looks at the processes by which partners in mixed unions deal with socially constructed boundaries inside and outside the couple and family sphere. The thesis is based on multiple qualitative methods, but primarily on in-depth interviews with 61 Albanian-Italian/Romanian couples in Italy. These research-participant couples differ in terms of marital and family status, place of origin and settlement, education and occupation. The core sample is composed of an Albanian in-between generation, now in their 30s, who emigrated during adolescence for various reasons (asylum, family reunification, healthcare, study, work). Thence, I moved towards an Italian or a Romanian partner of these primary participants. The original contribution of my study is both empirical and theoretical. From an empirical point of view, it explores the topic of intermarriage, which has not been previously examined in the existing literatures on the Albanian and Romanian migrations and is still understudied in Italy. In addition to this, the study specifically takes into account the combination of minority-majority (Albanian-Italian) and minority-minority (Albanian-Romanian) partnerships and marriages, whose conjoint analysis has been largely absent in intermarriage research. From a theoretical point of view, my research shows instead the importance of adopting a relational approach in migration studies through the inclusion of a plurality of social actors within the research design. In fact, while intermarriage in immigrant societies is usually interpreted as an indicator/agent of integration and through the essentialisation of the category of culture, my thesis proposes a novel understanding of intermarriage. I view intermarriage as a site of integration, and I see integration as a multi-way process of boundary change, which involves the national majority as well as multiple immigrant minorities interacting with and identifying each other in the construction of a common social space.
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Campbell, Marci. "Exploring Aspects of Strong Remarriages." DigitalCommons@USU, 2012. https://digitalcommons.usu.edu/etd/1180.

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This study presents findings from qualitative research that focused on how couples who had been remarried for 5 years talk about their strong remarriage. Ten remarried couples were recruited to be interviewed independently. Using a semistructured interview survey, the interviews were recorded and transcribed. The entire interviews were analyzed and coded to explore aspects of strong remarriages. Prevalent factors that contribute to strong remarriages were identified, which include: commitment, love, religion/spirituality, communication, compatibility, financial agreement, and physical intimacy. Expectations of remarriage were explored with the majority of participants reporting that their remarriage exceeded their expectations. The findings contribute to the literature and suggestions for future research are also discussed.
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Bratter, Jenifer Lynelle. "Foregrounding the background examining the spatial context of black-white intermarriage in 1990 /." Access restricted to users with UT Austin EID Full text (PDF) from UMI/Dissertation Abstracts International, 2001. http://wwwlib.umi.com/cr/utexas/fullcit?p3024996.

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Clark, Kevin Amos. "Tactical unions Andrew Sullivan's battle for same-sex marriage in time and space /." Access restricted to users with UT Austin EID Full text (PDF) from UMI/Dissertation Abstracts International, 2001. http://wwwlib.umi.com/cr/utexas/fullcit?p3036585.

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Lau, Wing-kai Anthony, and 劉永佳. "Banquets and Bouquets: social and legal marriage in colonial Hong Kong 1841-1994." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1996. http://hub.hku.hk/bib/B31214307.

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Robinson, Tanya Marie. "A critical assessment of the experiences and perceptions of the couple in an unconsummated marriage." Thesis, Stellenbosch : University of Stellenbosch, 2005. http://hdl.handle.net/10019.1/1097.

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Thesis (PhD (Social Work))—University of Stellenbosch, 2005.
It is generally accepted that the inability to consummate a marriage causes couples great distress, and can finally lead to divorce. Limited research has been done on the unconsummated marriage in South Africa. International studies have pointed out that the unconsummated marriage is a reality and a prevalent problem. While medical and therapeutic intervention is available, many people still suffer in silence and feel embarrassed about their condition. The purpose of this study was to gain a better understanding of the emotional and psycho-social experiences and perceptions of the couple in an unconsummated marriage. In order to achieve this goal, the objectives of the study were to explore the experiences of the couple in an unconsummated marriage in order to obtain the couple’s perception of their marriage; to present a literature overview on the subject of marriage within the context of the family life cycle; to describe the nature and causes of an unconsummated marriage; to critically describe approaches and models that may be used for the assessment of an unconsummated marriage; and to reflect on the implications of the emotional and psycho-social experiences and perceptions of the couple in an unconsummated marriage within a postmodern systemic framework. The purpose of the literature study was to provide a context for the research study. The researcher conducted an extensive literature review in order to establish and refine the research subject and to guide the empirical study. An exploratory study was executed and the purposive non-probability sampling method utilised. The sample for this study was obtained from Intercare Medical Centre, Johannesburg and The Square Medical Centre, Umhlanga between April 2004 and November 2004. Ten couples that have not consummated their marriage were included in the sample. An interview schedule with open-ended questions was used to conduct joint interviews with the couples. The empirical study enabled the researcher to draw certain conclusions. The main conclusion was that males and females in an unconsummated marriage experience and perceive control-related problems; negative feelings towards their own and their partner’s body; a fear of engaging in an intimate relationship and other phobias; a feeling of sin and moral dilemma; feelings of guilt and shame; the manifestation of depression and apathetic attitudes; personal distress and psychological problems; a feeling of serious regret and sadness; self-blame, self-destructive behaviour, mutilation and suicidal thoughts and episodes; and lastly, a lack of information on how to be sexually intimate with a partner. A number of recommendations flowed from the findings. The main recommendation was that healthcare professionals such as social workers should be better educated about the phenomenon of the unconsummated marriage in order to make a correct diagnosis and deliver high quality medical and therapeutic intervention.
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Thornton, John Michael 1950. "A Study of the Relationships Among Social Interest, Marital Satisfaction, and Religious Participation." Thesis, University of North Texas, 1997. https://digital.library.unt.edu/ark:/67531/metadc935590/.

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The purpose of this study is to investigate the possible relationship between social interest and marital adjustment in a selected group of married couples. Another variable relating to spiritual well-being and religious participation is also considered. In the studies reviewed, the concept of social interest as proposed by Adler has been supported as a psychological construct. It has generally correlated with characteristics that are viewed as social interest components. By contrast, it has generally related negatively with characteristics that are inconsistent with the concept. Of the investigations conducted, most have focused on the relationship between social interest and some aspect of individual functioning, such as psychological well-being, health, mood states, and locus of control. There has been little investigation between social interest and some aspect of individual functioning, such as psychological well-being, health, mood states and locus of control. There has been little investigation between social interest and marital satisfaction and, additionally, the possible relationship to religious participation. The results of this study support a positive relationship between social interest and marital satisfaction, a positive relationship[ between social interest and religious participation, and a positive relationship between marital satisfaction and religious participation.
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Hagemann, Helen. "Silhouettes of Alice." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2006. https://ro.ecu.edu.au/theses/345.

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This thesis comprises three sections. Section One is a novel Silhouettes of Alice, divided into four parts. Parts I and II are set in the fifties and sixties, and Part IV is set in the twenty-first century. The novel highlights the formative years of a girl's life from the age of five to twelve years, leaving home at twenty, and later, at mid-life, getting divorced and starting over. Section Two is a collection of twenty poems that form part of the creative writing component, a new work entitled Country Girl. Section Three is an essay on Views from the Veranda: Visual Maps of Place, Culture and Identity. This area of research highlights the veranda as a significant cultural contribution to the Australian way of life, place and identity. The veranda is featured in both manuscripts, and is integral to themes of love, home, friendship and familial guardianship. In the essay, by utilizing several authors' works, I discuss how the veranda acts as a caesura, a pause on the edge of the house, a reflective space where families interact, educate, communicate, and socialize. The research into the veranda, especially Philip Drew's work Veranda: Embracing Place, has facilitated my inquiry into the social, physical and cultural significance of the veranda. The essay also utilizes Gaston Bachelard's The Poetics of Space, primarily for theoretical insights into spatial environments, and his philosophical and metaphysical theories on intimate places where the mind rests, evoking the imagination, memories and daydreams - the writer's essential tools .
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Somlata, Zakhile. "An analysis of account on marriage in isiXhosa." Thesis, Link to the online version, 2008. http://hdl.handle.net/10019/1596.

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Books on the topic "Interfaith marriage – Social aspects"

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Seminary, Colombo Theological, ed. Marriage, some aspects of Buddhist-Christian encounter. Colombo: Colombo Theological Seminary, 2006.

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Cromer, Gerald. ha- Dilemah ha-mahutit: Ofane ha-teguvah shel Yehude Artsot ha-Berit le-niśuʾim meʻoravim. Ramat-Gan: Merkaz Rapaporṭ le-ḥeḳer ha-hitbolelut vele-ḥizuḳ ha-ḥiyuniyut ha-Yehudit, 2004.

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Love & tradition: Marriage between Jews and Christians. New York: Schocken Books, 1987.

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Nosenko, E. Ė. Bytʹ ili chuvstvovatʹ?: Osnovnye aspekty formirovanii︠a︡ evreĭskoĭ samoidentifikat︠s︡ii u potomkov smeshannykh brakov v sovremennoĭ Rossii. Moskva: Kraft+, 2004.

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Love & tradition: Marriage between Jews and Christians. New York: Plenum Press, 1985.

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Yob, Iris M. Keys to interfaith parenting. Hauppauge, N.Y: Barron's Educational Series, 1998.

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Strangers to the tribe: Portraits of interfaith marriage. Boston: Houghton Mifflin, 1997.

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Celebrating interfaith marriages: Creating your Jewish/Christian ceremony. New York: H. Holt, 1999.

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Coad, Dolly Nance. A biblical study of intermarriages: Interfaith, interracial, and interethnic. Columbus, Ga: Brentwood Christian Press, 1996.

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Rachel, Cowan, ed. Mixed blessings: Overcoming the stumbling blocks in an interfaith marriage. New York, N.Y: Penguin Books, 1988.

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Book chapters on the topic "Interfaith marriage – Social aspects"

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El-Ali, Leena. "Marriage: A Sublime Institution, Not Mere Social Contract." In Sustainable Development Goals Series, 149–77. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-83582-8_14.

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AbstractThe Qur’anic portrayal of marriage involves some tender imagery even as it establishes it as a social contract—seven centuries before it became so in Europe and 12 centuries before divorce terms were included in the latter. Monogamy is very much the norm as well as the ideal in the Qur’an, with polygyny only sanctioned in specific circumstances and under certain conditions. Muhammad’s personal story gives life to Qur’anic values in this regard, with 25 years of a monogamous marriage to his first wife followed by 12 years of polygyny after her death involving a total of 11 other women. Ten out of the 12 women he married over time were widows, unsurprising given the Qur’anic rationale for polygyny. Meanwhile, interfaith marriage is blessed in the Qur’an, i.e. without the non-Muslim party having to convert to Islam.
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McClain, Linda C. "Interfaith Marriage as a Protest Against Bigotry?" In Who's the Bigot?, 48–75. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190877200.003.0003.

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This chapter revisits controversies in the 1950s and 1960s over interfaith marriage. Commentators debated whether objections to interfaith marriage stemmed from bigotry and intolerance or legitimate grounds, such as lower rates of marital success. The chapter reviews diagnoses of such marriages as resulting from assimilation and increasing social contact among Protestants, Catholics, and Jews. Some contended that young people intermarried to protest against bigotry. Cautions against interfaith marriage—particularly mixed marriage, where spouses retained their distinct religions—appealed to science to fortify religious arguments. Objectors warned of harms to spouses’ conscience and to children’s sense of identity. Comparing diagnoses of both interfaith and interracial marriage as problem marriages, the chapter discusses Albert I. Gordon’s Intermarriage (1964), which featured in Virginia’s defense of its anti-miscegenation law in Loving v. Virginia (1967). The chapter ends by considering early twenty-first-century analyses of interfaith marriage.
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Mehta, Samira K. "To Stem a Rising Tide." In Beyond Chrismukkah, 15–50. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469636368.003.0002.

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Chapter one analyses institutional responses to interfaith marriage, looking closely at the responses of Reform Judaism, the American Catholic Church, and the Protestant mainline. It reveals that while all three traditions framed the problem of intermarriage in theological terms, their different belief systems and social locations resulted in divergent and sometimes opposing responses to interfaith marriage.
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Mehta, Samira K. "Blended or Transcended." In Beyond Chrismukkah, 51–77. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469636368.003.0003.

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Chapter 2 argues that, with a couple of exceptions, popular depictions of interfaith families in the 1970s saw interfaith marriage as a social good, as long as it provided a path for assimilation to secular Protestant norms.
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"Being Married to a Non-Muslim Husband: Religious Identity in Muslim Women’s Interfaith Marriage." In Research in the Social Scientific Study of Religion, Volume 31, 388–410. BRILL, 2020. http://dx.doi.org/10.1163/9789004443969_020.

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Prokhorov, Dmitry. "“On the Performance of a Rite of Marriage under Threat of Execution by a Gazzan...”: The Problem of Interethnic and Interfaith Marriages in the Karaite Communities of Crimea in the Late 19th – early 20th Centuries." In Slavic & Jewish Cultures Dialogue Similarities Differences, 94–106. Sefer; Institute of Slavic Studies, Russian Academy of Sciences, 2020. http://dx.doi.org/10.31168/2658-3356.2020.6.

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The aim of the offered article is an analysis of legal and religious aspects of marriage-domestic relations, and demographic statistics in the Karaite’s communities of the Russian Empire in the end of the 19th and Early 20th century. In particular, in the article author has describes the activity of confessional self-government bodies and the organizational problems of the religious life of Karaite communities. This institution was the main authority for resolving issues related to the observance of the doctrines of the Karaite religion; spiritual government made judgments on the regulation of family and marriage relations in Karaite society, including the issue of interfaith and interethnic marriages.
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Slominski, Kristy L. "Church, Sex, and “Judeo-Christian” Family Life Education." In Teaching Moral Sex, 123–68. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190842178.003.0004.

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Chapter 3 argues that liberal Protestants and their engagements with social science transformed sex education into family life education beginning in the mid-1920s. Three liberal religious influences interconnected to bring about this transformation: (1) the leadership of Anna Garlin Spencer; (2) the alliance Spencer forged between ASHA and the Federal Council of Churches; and (3) the careful balance struck by Protestant, Catholic, and Jewish family life educators for encouraging the interfaith ideal of “Judeo-Christian” family values while rejecting marriage across religious lines. The shift to family life education activated churches and some synagogues in sex education work, effectively making the FCC a practical arm of the sex education movement. Shared interest in social scientific concerns about family life and methods of counseling grounded the partnership, with both ASHA and the FCC convinced that strengthening marital sexuality would improve society.
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-, Mamta, and Monika Saxena. "Ontology of Indian Online Matrimonial Information System and Social Services." In Artificial Intelligence and Communication Technologies, 515–20. Soft Computing Research Society, 2022. http://dx.doi.org/10.52458/978-81-955020-5-9-49.

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Indian online matrimony is a new medium and gaining popularity day by day in finding a soul mate, despite the traditional approach to marriage virtual space exhibit new aspects of media usage and selection of a spouse. Beliefs related to love, the role of gender and marriage are gingerly altered with the adoption of new social realities and life. Technological advancement and continuous development of e-commerce have given rise to various virtual portals including matrimony. They are accelerating the development of matrimony in virtual space. Global media and technological advancement have opened up a new world of possibilities. Technology is giving new methods to share, express and fulfill the need of searching soul mate. Gradually they are replacing the role of culture and societies to find a perfect match. Online matchmaking methods have altered the way marriages happen in India. Online matrimony is replacing the long Indian time consuming traditional process of marriages. Ontology is a concept that helps a matrimonial organization to maintain the data of millions of registered users in a systematic manner. The aim of this paper is to give a new approach to the matrimonial organization to manage their large size data effectively with a well-formed structure.
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Macedo, Stephen. "Happily Ever After." In Just Married. Princeton University Press, 2015. http://dx.doi.org/10.23943/princeton/9780691166483.003.0011.

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This concluding chapter summarizes some of the main points of the book's argument regarding same-sex marriage, marriage, and monogamy. It first considers how same-sex marriage might change marriage for all before reflecting on what marriage tells us about the ideal of an ethically neutral state and liberalism as a public philosophy. It argues that same-sex marriage makes monogamous marriage stronger as a liberal and democratic social institution. From the standpoint of justice, the chapter explains how monogamous marriage helps imprint the DNA of equal liberty onto the very fiber of family and sexual intimacy. It contends that the distinctiveness of marriage as a plan of life goes beyond its role in securing justice, that lifelong monogamous marital commitment is a distinctive plan of life. It concludes by suggesting that, with respect to other complex aspects of law pertaining to marriage and family relations, the law should change incrementally.
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Singh, Sabita. "Sati, Widowhood, and Remarriage." In The Politics of Marriage in Medieval India, 158–204. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199491452.003.0004.

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No work on marriage in Rajasthan would be complete without reference to the practice of Sati and widowhood as Rajasthan still has the dubious distinction of having cases of Sati or bride burning. It is attempted to understand the phenomena of Sati and Jauhar in their historical context as well as the taboo on widow remarriages as these are seen as institutional forms of women’s oppression. What did the term Sati denote; how the practice of Sati in Rajasthan was different from other regions; which castes practiced Sati; whether it was voluntary or obligatory; did it adhere to the ideals of Sati Savitri, that is, the virtuous woman; all these questions have been taken up. The actual political, economic, social, religious factors responsible for this rite have been examined. The extent to which widow remarriage was prevalent among various castes and the property rights exercised by the widows, a crucial aspects determining their position has also been looked into.
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Conference papers on the topic "Interfaith marriage – Social aspects"

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Rosdiana, Khamami Zada, and Ummu Hana. "Social Media and Ruang Nyaman in Seeking Legality on Interfaith Marriage." In International Conference Recent Innovation. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0009944824672470.

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Azaria, Sally. "Christian Youth Preferences in Interfaith Marriage: A Study Case in Surabaya, Indonesia." In Proceedings of the 4th International Conference on Law, Social Sciences, and Education, ICLSSE 2022, 28 October 2022, Singaraja, Bali, Indonesia. EAI, 2023. http://dx.doi.org/10.4108/eai.28-10-2022.2326394.

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Jenko, Aladin. "Divorce problems Divorce from a man does not occur except in court model." In INTERNATIONAL CONFERENCE OF DEFICIENCIES AND INFLATION ASPECTS IN LEGISLATION. University of Human Development, 2021. http://dx.doi.org/10.21928/uhdicdial.pp238-250.

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"Divorce is considered a form of family disintegration that leads to the demolition of the family and family pillars after its construction through the marriage contract and then the termination of all social ties between husband and wife and often between their relatives. Divorce rates have risen to frightening levels that threaten our Islamic societies. Among the most important causes of divorce in our society are the following: The failure of one or both spouses in the process of adapting to the other through the different nature of the spouses and their personalities, the interference of the parents, the lack of harmony and compatibility between the spouses, the bad relationship and the large number of marital problems, the cultural openness, the absence of dialogue within the family. Several parties have sought to develop possible solutions to this dangerous phenomenon in our society, including: Establishment of advisory offices to reduce divorce by social and psychological specialists, and include the issue of divorce within the educational and educational curricula in a more concerned manner that shows the extent of the seriousness of divorce and its negative effects on the individual, family and society, and the development of an integrated policy that ensures the treatment of the causes and motives leading to divorce in the community, as well as holding conferences. Scientific and enlightening seminars and awareness workshops and the need for religious institutions and their media platforms to play a guiding and awareness role of the danger and effects of divorce on family construction and society, and to educate community members about the dangers of divorce and the importance of maintaining the husband’s bond and stability. As well as reviewing some marriage legislation and regulations, such as raising the age of marriage and reconsidering the issue of underage marriage, which is witnessing a rise in divorce rates. Among the proposed solutions is the demand to withdraw the power of divorce from the man's hands and place it in the hands of the judge, to prevent certain harm to women, or as a means to prevent the frequent occurrence of divorce. The last proposition created a problem that contradicts the stereotypical image of divorce in Islamic law, for which conditions and elements have been set, especially since Islamic Sharia is the main source of personal status laws in most Islamic countries. Therefore, the importance of this research is reflected in the study of this solution and its effectiveness as a means to prevent the spread of divorce, and not deviate from the pattern specified for it according to Sharia."
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Reports on the topic "Interfaith marriage – Social aspects"

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Birch, Izzy. Financial Incentives to Reduce Female Infanticide, Child Marriage and Promote Girl’s Education: Institutional and Monitoring Mechanisms. Institute of Development Studies (IDS), December 2020. http://dx.doi.org/10.19088/k4d.2021.005.

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The focus of this paper is on the complementary mechanisms and interventions likely to increase the effectiveness and impact of conditional cash transfer (CCT) schemes in South Asia that aim to reduce female infanticide and child marriage and promote girls’ education. The literature on the institutional aspects of these particular schemes is limited, but from this and from the wider literature on CCT programmes in similar contexts, the following institutional mechanisms are likely to enhance success: a strong information and communication strategy that enhances programme reach and coverage and ensures stakeholder awareness; advance agreements with financial institutions; a simple and flexible registration process; appropriate use of technology to strengthen access, disbursement, and oversight; adequate implementation capacity to support processes of outreach, enrolment, and monitoring; monitoring and accountability mechanisms embedded in programme design; coordination mechanisms across government across social protection schemes; an effective management information system; and the provision of quality services in the sectors for which conditions are required. There is a very limited body of evidence that explores these institutional issues as they apply to the specific CCT programmes that are the focus of this report, however, there is more available evidence of the potential impact of ‘cash-plus’ programmes, which complement the transfers with other interventions designed to enhance their results or address the structural barriers to well-being
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