‘Sadly, Not All Love Affairs Are Meant To Be … ’ Attitudes Towards Interfaith Relationships in a Conflict Zone

Yahya, Siham; Boag, Simon; Munshi, Anika; Litvak-Hirsch, Tal

doi:10.1080/07256868.2016.1163534

Cited by 8 publications

(4 citation statements)

References 44 publications

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“…Endogamy is the preferred practice among many religious, ethnic, or racial communities (e.g. Hastings, 1990), and Israeli society is no exception (Triger, 2009; Yahya et al, 2016; Yuval-Davis, 1993). Historically (Erez, 2019), and in contemporary Israel, objections to out-marriage abound.…”

Section: The Socio-cultural and Political Contexts As A Backdrop For ...mentioning

confidence: 99%

“…Research on attitudes toward mixed marriages in highly conflicted societies has found that they receive little support from both partners’ social networks and become heavily burdened (Hastings, 1990). Research on different religious groups in Israel (Muslim, Jewish, Christian) documents objections to intermarriages, with women in such relationships often being perceived as a ‘national threat’ (Erez, 2019) or as fraternizing with ‘the enemy’ (Fogiel-Bijaoui, 2017a; Yahya et al, 2016).…”

Section: Introduction and Theoretical Frameworkmentioning

confidence: 99%

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Patriarchy, political enmity, and domestic violence: Exploring abusive mixed intimate partnerships in a conflict zone

Erez

Sela‐Shayovitz

Ibarra

2022

International Review of Victimology

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Mixed couples face more marital conflict than endogamous couples. Drawing on intersectional theory and narrative victimology, this study examines women’s accounts of abuse in mixed heterosexual Arab/Palestinian–Israeli Jewish intimate partnerships amid the Israeli–Palestinian conflict. The narratives of 25 women formerly in an abusive relationship are the primary data, which are supplemented by a comprehensive list of calls seeking advice or intervention from a non-governmental organization (NGO) that assists women in mixed relationships, and the NGO’s recorded in-service training sessions during which social workers discuss clients’ plights and abuse exposure. Consistent with research on mixed couples, the women’s narratives connect their abuse to differences, dynamics, and tensions rooted in cultural, religious, and social beliefs and practices. Importantly, the narratives also highlight how the Israeli–Palestinian conflict amplifies and escalates the women’s abuse. Intersections of gender, religion, and nationality as well as life in a conflict zone critically affect the abuse dynamic the women experience. The article concludes with a discussion of the relevance of narrative victimology and political enmity for intersectional approaches to domestic violence.

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Section: The Socio-cultural and Political Contexts As A Backdrop For ...mentioning

confidence: 99%

Section: Introduction and Theoretical Frameworkmentioning

confidence: 99%

Patriarchy, political enmity, and domestic violence: Exploring abusive mixed intimate partnerships in a conflict zone

Erez

Sela‐Shayovitz

Ibarra

2022

International Review of Victimology

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“…Relationship outness standards might be of significance to any couples who face disapproval of their relationship. For example, in many contexts interracial or interfaith relationships are rare and often the subject of disapproval (Yahya, Boag, Munshi, & Litvak-Hirsch, 2016), and laws banning the intermarriage of different racial or religious groups still exist in some countries today (e.g., Malaysia). Hence, in some contexts, intercultural couple relationship outness might be significant to heterosexual couples.…”

Section: Extension Of Existing Concepts Of Relationship Standardsmentioning

confidence: 99%

Assessment of Couple Relationships Standards in Same‐Sex Attracted Adults

Baker

Halford

2019

Family Process

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Relationship standards are beliefs about what makes a good romantic relationship. To date, no research on relationship standards in same-sex relationships has been conducted. This paper describes development of the Rainbow Couples Relationship Standards Scale (Rainbow CRSS). In common with measures of relationship standards developed with heterosexuals, the Rainbow CRSS assesses the importance people attach to Couple Bond standards (expression of love, caring, intimacy), Family Responsibility standards (extended family relations, maintenance of face and harmony), Religion, and Relationship Effort standards. The Rainbow CRSS also assesses three standards hypothesized to be of particular importance to same-sex couples: Relationship Outness (public disclosure of the relationship), Sexual Openness (acceptance of open sexual relationship), and Dyadic Coping with Homophobic discrimination. Participants were 414 same-sex attracted men and women who completed the Rainbow CRSS online, plus some validation scales. The Rainbow CRSS showed a coherent two-level factor structure that was similar to that in heterosexual couples for the Couple Bond and Family Responsibility Scales. Same-sex attracted people's standards were similar for men and women, and for singles versus those in a relationship. Same-sex attracted people's standards were very similar in endorsement of Couple Bond, Family Responsibility, Religion, and Relationship Effort standards to those of heterosexuals. The Relationship Outness and Dyadic Coping with Homophobia scales assessed potentially important standards that reflect some distinctive challenges for same-sex couple relationships.

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“…Interfaith marriages lead to psychological impacts on the given family [33], both on the children and on parents. The impacts on children are in the form of doubt about their own religion/faith.…”

Section: Major Psychological Problemsmentioning

confidence: 99%

Psychological Impacts on Interfaith Families in Palangkaraya in Educating Their Children

Hamdanah¹

2018

Open Psy. J.

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The main aim of this study is to discuss and to explore psychological impacts on interfaith families in educating their children. Materials and Methods: This is a qualitative field research that involved 10 study subjects having inclusive criteria to be studied using a snowball sampling technique. The methods of data collection used in this study include observation, documentation, and in-depth interview with a number of informants and subjects. The data analysis was done simultaneously from the beginning of conducting the research to the process of writing conclusions. Results: The findings show that interfaith families generally live peacefully and harmoniously although they still feel psychological ripples within their heart. But this does not lead to conflicts, except for subjects' number 10 who decided to divorce. Interfaith marriage causes some psychological impacts on families. The children experience doubts about their religion. On one side, they want to possess the religion that one of their parents have, but, on the other hand, they often have to follow a certain belief due to their parents' agreement. Parents also suffer from psychological stress, both major and minor stress, because of the couples' different religion. Some of them lose their responsibility as a father or as the main teacher for their children, and it happens especially in the process of adhering their children's belief or faith. Conclusion: It has been found that two families are willing to make an agreement to decide their children's religion for the sake of eternal enlightenment of their household hereafter.

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‘Sadly, Not All Love Affairs Are Meant To Be … ’ Attitudes Towards Interfaith Relationships in a Conflict Zone

Cited by 8 publications

References 44 publications

Patriarchy, political enmity, and domestic violence: Exploring abusive mixed intimate partnerships in a conflict zone

Patriarchy, political enmity, and domestic violence: Exploring abusive mixed intimate partnerships in a conflict zone

Assessment of Couple Relationships Standards in Same‐Sex Attracted Adults

Psychological Impacts on Interfaith Families in Palangkaraya in Educating Their Children

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