Immigration,intermarriage and the changing face of Europe in the post war period

In this article we compare the propensity to intermarry of various migrant groups and their children who settled in Germany, France, England, Belgium and the Netherlands in the post-war period, using a wide range of available statistical data. We try to explain different intermarriage patterns within the framework of Alba and Nee's assimilation theory and pay special attention to the role of religion, colour and colonial background. We therefore compare colonial with non colonial migrants and within these categories between groups with ‘European’ (Christian) and non-European (Islam, Hinduism) religions. First of all, religion appears to be an important variable. Migrants whose faith has no tradition in Western Europe intermarry at a much lower rate than those whose religious backgrounds correspond with those that are common in the country of settlement. The rate of ethnic endogamous marriages in Western Europe are highest in Hindu and Muslim communities, often regardless if they came as guest workers or colonial migrants. Whereas differences in religion diminish the propensity to intermarry, colour or ‘racial’ differences on the other hand seem to be less important. This is largely explained by the pre-migration socialisation. Furthermore, the paper argues that the attention to institutions, as rightly advocated by Richard Alba and Victor Nee, needs a more refined and layered elaboration. Institutions, often as barriers to intermarriage, do not only emanate from the receiving society, but also—be it less formalized—within migrant communities. Especially religions and family systems, but also organized nationalist feelings, can have a profound influence on how migrants think about endogamy. Finally, strong pressures to assimilate, often through institutionalized forms of discrimination and stigmatization, not only produce isolation and frustrate assimilation (with resulting low intermarriage rates), but can also stimulate assimilation by 'passing' mechanisms. These factors, together with a more comparative perspective, are not completely ignored in the new assimilation theory, but—as this study of Western European intermarriage patterns stresses—deserve to be included more systematically in historical and social scientist analyses.     

Birthplaces,migration and identity in the 2001 census for Ukraine

Ukraine used to be one of the most ethnically mixed Soviet republics due to a high level of immigration, mostly from other parts of the Soviet Union. This article uses the sample of households available at IPUMS International to study the information about birthplaces, migration and marriage partners in recently released microdata from the 2001 census. Since Ukraine’s independence in 1991 a large emigration surplus and ethnic estrangement have turned the country into a place with a lower degree of internal migration and ethnic intermarriage. With the exception of the capital Kiev, there was relatively little interchange of migrants between the eastern, Russian-dominated regions and the western regions. The highest degree of intermarriage was among people with at least one partner born abroad, most often in Russia. There is evidence of an elite of migrants from Russia to the Russia-oriented south-eastern provinces, who may feel especially threatened by the Ukrainian nationalistic takeover of power which happened after the Maidan insurrection.     

Marriage at the intersection between tradition and globalization

In this paper, we will investigate the popularity of marriage migration between Turkish communities in Western Europe and emigration regions in Turkey. Our focus here is specifically on the Belgian case, namely the ‘Emirdag connection’. In Belgium, the majority of immigrants with a Turkish background come from the region of Emirdag, in the province of Afyon. On the basis of quantitative research methodologies, we first consider the magnitude of the phenomenon and the socio-economic situation of those involved. Using the qualitative research techniques of participant observation and in-depth interviews, we analyze the mechanisms in an attempt to explain marriage migration between these regions. Why do so many young people, born and raised in Western Europe, opt for an unknown partner from a region that is largely unknown to them but which proves to be their parents', or even grandparents', region of origin? Why does migration remain such a valuable life project for many young people in these regions of origin, despite the real danger of many negative side effects? The popularity of marriage migration is often explained by its role in making migration possible. However, migration theories alone cannot explain this phenomenon. Here we will argue that the existence of a ‘culture of migration’ that binds the region of origin with the region of destination and in which ‘the family’ as an institution is capable of building a bridge between traditional praxis, as well as the challenges linked to international migration, are crucial for understanding the enduring popularity of marriage migration.     

Adolescent migrants from Normandy in Paris at the end of the 18th century

The article deals with the social and family environments and modes of departure of migrants from Normandy to Paris at the end of the 18th century. It also considers in-migrants' future once in Paris. This approach to long distance migratory phenomena — applied here specifically to follow a population of adolescents — was possible due to the fruitful linking of serial nominative sources, each created independently. For the departure zone, we have examined three regions in Normandy for which the population was reconstituted over a period covering the end of the 18th century. For Paris, we used the registers of identity cards, or cartes de sûreté, issued between 1793 and 1794. The typical portrait of the adolescent in-migrant consists of an individual who is the youngest member of a fairly large family. He was often born in a small town, not in a village. It is likely that his decision to migrate was not impeded by his father's refusal. Indeed, the father of the in-migrant was often dead when the son left. In-migrations tended to be isolated; the adolescent rarely joined a family member in the capital. Migration to Paris often seemed to lead to a rupture with the childhood region.     

Doing family

This paper draws on how constructions of ‘the migrant family’ in political discourse influence migrants' and their families' lives. In specific national contexts, ‘the migrant family’ is determined according to the national and European debates and expressed by their respective rules and regulations. By ‘doing family’, migrants and their families develop strategies in order to fit these requirements of living a certain family life. Fulfilling specific norms and perceptions which are not necessarily required for the majority of society is a precondition to succeed. Who is and who is not part of the family, who holds responsibility — such aspects have to be proved and repeatedly reproduced by migrants and their families. This not only affects their position in society, but also has strong implications on their lives as a couple and family, since it requires the continuous adaptation and reconstructions of their everyday reality.     

Families,Foreignness, Migration

Introducing the special issue on ‘Families, Foreignness and Migration. Now and Then’, this essay starts from the observation that in Western Europe migrating with or without one's family in the last century was increasingly shaped by state policies. As a result, migrants' identities and family experiences not only depended, and still depend, on their cultural backgrounds but also on very time-specific politics of foreignness and citizenship. The essay's main argument is that comparing and deconstructing perceptions, policies and practices of ‘family’ and migration help to overcome the limited attention given to age and kin in the study of gender and migration. From an overview of contributions to this interdisciplinary issue, it is clear that deconstructing ‘family’ in migration studies should be developed further along three axes: child migration, the multi-level analysis of family and migration, including societies of origin and migrant organizations, and the comparison of ‘visible’ and ‘invisible’ migrants, which contributes to uncovering the relationship between foreignness, gender and age.     

Social Justice Issues in the Management of Religious Diversity in Australia

New religions, both those arriving by way of the cultural baggage of migrants and those which are part of the panoply of recent New Religious Movements and the New Age, have challenged and changed Australia's religious demography, but have been incorporated into Australian society in a comparatively peaceable way due to Australia's very tolerant religious institution. The effective management of this new religious diversity has been made possible by previously existing norms and expectations (i.e., institutions). The attempt to enact federal legislation to protect freedom of religion and belief in response to ICCPR Article 18 spearheaded by Australia's Human Rights and Equal Opportunities Commission provides an opportunity to examine a particular case of the management of religious diversity. Groups that viewed the consequences of religious difference from a social justice perspective supported the legislation, and those that essentialize religious difference opposed it.     

Jewish–Gentile intermarriage in pre-war Amsterdam

Intermarriage is generally regarded as the litmus test in the process of assimilation of ethnic-minority groups. The Jewish community in Amsterdam was a religious minority. When a Jew married a Gentile it was assumed that Judaism lost a family. Odds ratio calculations based on marriage tables for 1911–1941 show that the rate of intermarriage among Jews was much lower than among Catholics, Protestants and religious unaffiliated. Although the Jewish community might still be more homogeneous than the Protestant and Catholic communities, it was rapidly assimilating as the log odds ratios for Jews dropped more heavily. While mutual aversion is reflected in the remaining high log odds ratios for Jewish–Catholic marriages, Jewish–Protestant marriages and Jewish–unaffiliated marriages increased because of the higher propensity among Protestants to marry a Jew and the higher propensity among Jews to marry an unaffiliated spouse from the 1920s onwards. Next, we created life courses for a sample of 480 descendants from Jewish grandparents living in Amsterdam in 1941 of whom we know were married to a Gentile or to a Jew. The collected data from the Amsterdam registry allow us to test several hypotheses on preferences, opportunities and third parties in a logistic regression analysis. One's own affiliation significantly influenced the preference to marry a Gentile or a Jew. Successive marriage cohorts showed a higher chance to marry a Gentile among those who had Jewish parents at birth. A similar but weaker effect is found for those born in the old Jewish neighborhood. These differences in effect on later marriage cohorts indicate that religious and social barriers within the Jewish community had largely diminished. Opportunities like the social network of the mother and the living district during one's adolescents' age also significantly influenced the choice of a spouse.     

Hukou Status and Sentencing in the Wake of Internal Migration: The Penalty Effect of Being Rural‐to‐Urban Migrants in China

While the disparate legal treatment of immigrants in Western jurisdictions has been well documented in sociolegal scholarship, the potential legal inequality experienced by rural‐to‐urban migrants in China, who have become China's largest disadvantaged social group, has not garnered much attention. To fill the gap, this article empirically examines sentencing disparities related to the Hukou status of criminal offenders by employing quantitative data on criminal case processing in China. The results of our analysis reveal that rural‐to‐urban migrant defendants are more likely to be sentenced to prison than their urban counterparts. In addition, the penalty effect of being a rural‐to‐urban migrant is further magnified in jurisdictions with a larger concentration of migrants. Our findings suggest that discrimination against rural‐to‐urban migrants has become an emerging, significant form of legal inequality in China's criminal justice system, refracting and reinforcing the deep‐seated structural inequality associated with Hukou status in China. The research and policy implications of these findings are discussed.     

Jewish–Gentile intermarriage in pre-war Amsterdam

Intermarriage is generally regarded as the litmus test in the process of assimilation of ethnic-minority groups. The Jewish community in Amsterdam was a religious minority. When a Jew married a Gentile it was assumed that Judaism lost a family. Odds ratio calculations based on marriage tables for 1911–1941 show that the rate of intermarriage among Jews was much lower than among Catholics, Protestants and religious unaffiliated. Although the Jewish community might still be more homogeneous than the Protestant and Catholic communities, it was rapidly assimilating as the log odds ratios for Jews dropped more heavily. While mutual aversion is reflected in the remaining high log odds ratios for Jewish–Catholic marriages, Jewish–Protestant marriages and Jewish–unaffiliated marriages increased because of the higher propensity among Protestants to marry a Jew and the higher propensity among Jews to marry an unaffiliated spouse from the 1920s onwards. Next, we created life courses for a sample of 480 descendants from Jewish grandparents living in Amsterdam in 1941 of whom we know were married to a Gentile or to a Jew. The collected data from the Amsterdam registry allow us to test several hypotheses on preferences, opportunities and third parties in a logistic regression analysis. One's own affiliation significantly influenced the preference to marry a Gentile or a Jew. Successive marriage cohorts showed a higher chance to marry a Gentile among those who had Jewish parents at birth. A similar but weaker effect is found for those born in the old Jewish neighborhood. These differences in effect on later marriage cohorts indicate that religious and social barriers within the Jewish community had largely diminished. Opportunities like the social network of the mother and the living district during one's adolescents' age also significantly influenced the choice of a spouse.     

Marriage at the intersection between tradition and globalization: Turkish marriage migration between Emirdag and Belgium from 1989 to present

In this paper, we will investigate the popularity of marriage migration between Turkish communities in Western Europe and emigration regions in Turkey. Our focus here is specifically on the Belgian case, namely the ‘Emirdag connection’. In Belgium, the majority of immigrants with a Turkish background come from the region of Emirdag, in the province of Afyon. On the basis of quantitative research methodologies, we first consider the magnitude of the phenomenon and the socio-economic situation of those involved. Using the qualitative research techniques of participant observation and in-depth interviews, we analyze the mechanisms in an attempt to explain marriage migration between these regions. Why do so many young people, born and raised in Western Europe, opt for an unknown partner from a region that is largely unknown to them but which proves to be their parents', or even grandparents', region of origin? Why does migration remain such a valuable life project for many young people in these regions of origin, despite the real danger of many negative side effects? The popularity of marriage migration is often explained by its role in making migration possible. However, migration theories alone cannot explain this phenomenon. Here we will argue that the existence of a ‘culture of migration’ that binds the region of origin with the region of destination and in which ‘the family’ as an institution is capable of building a bridge between traditional praxis, as well as the challenges linked to international migration, are crucial for understanding the enduring popularity of marriage migration.     

Buried voices: Mexican migrants’ views on the question of illegality

How do immigrant Mexican workers perceive the policies and social discourses that regulate their insertion into American society as noncitizens and illegals? Using ethnographic fieldwork and in-depth interviews, evidence is presented that unauthorized Mexican migrants do not consider themselves lawbreakers but rather moral actors responding to difficult socioeconomic conditions. Informed by a keen understanding of the social forces oppressing them, these migrants articulate a discourse of social justice that works as a powerful counterpoint to the hegemonic ideas of citizenship, belonging, and illegality. A careful analysis of migrant social reflexivity offers a much-needed corrective to the prevailing top-down perspective typically offered among contemporary scholars. By looking at the ways in which migrants make sense of immigration policies and articulate their right to have rights, this examination departs from the widespread tendency among scholars and policy makers of analyzing the migrant’s social and civic status as a matter of assimilation and immigration control.     

Entry Bar as Surreptitious Deportation? Zapret na v'ezd in Russian Immigration Law and Practice: A Comparative Perspective

Since 2013, a three‐year entry bar (zapret na v'ezd) has been issued in Russia to migrants with a record of two or more administrative offenses. This article examines the sociolegal characteristics of zapret na v'ezd by situating it in a global, comparative perspective, vis‐à‐vis the legal developments in the areas of deportation and removal in the United States and the United Kingdom. This article argues that the Russian entry bar law experienced a shift, established by other migration‐receiving jurisdictions, from controlling the migration process to controlling the social conduct of migrants, toward an increased reliance on deportability as a form of post‐entry control of the migrant population. At a broader level, I aim to shed more light on the migration governance processes in Russia—the third largest destination of migrants worldwide—by moving away from the intellectually dead‐end explanations that consider Russia as a deviant exception.     

Mobilizing Migrant Workers’ Rights in “Non‐immigration” Countries: The Politics of Resonance and Migrants’ Rights Activism in Israel and Singapore

How are the rights of migrant workers mobilized in non‐immigration regimes? Drawing on an ethnography of human rights NGOs in Israel and Singapore, two countries that share similar ethnic policies but differ in their political regime, this study contributes to scholarship on migrants’ rights mobilization by expanding cross‐national analysis beyond the United States and West Europe and diverting its focus from legal institutions to the places where rights are produced. Findings show that differences in the political regime influence the channels for mobilizing claims but not the cultural politics of resonance that NGOs use when dealing with the tensions between restrictive ethnic policies and the expansion of labor migration. While restraints in authoritarian Singapore operate mainly outside the activists’ circle, in the Israeli ethno‐democracy they operate through self‐disciplining processes that neutralize their potential challenge to hegemonic understandings of citizenship. Paradoxically, success in advancing rights for migrants through resonance often results in reinforcing the non‐immigration regime.     

From faith to race? ‘Mixed marriage’ and the politics of difference in Imperial Germany

ABSTRACT

Intermarriage was a key site for testing politics of difference within the multicultural German Empire. Across the German states in the mid-nineteenth century, marriage between members of different religions frequently proved impossible. Until various civil marriage laws were introduced between the 1840s and 1870s, marriage remained within the remit of the church. As a consequence, marrying across confessional lines was rarely permitted. The implications were clear: marriage was seen as the embodiment of one’s culture – defined primarily in confessional (alongside socio-economic) terms, and it was also viewed as a key transmitter of culture by producing new generations of faithful observers of particular denominations. As a country divided between three confessions, religion in mid- to late nineteenth-century Germany proved an important aspect of difference within the new German nation state. By the end of the nineteenth century, following the introduction of civil marriage, mass waves of migration, the growth of urbanization and the expansion of the German overseas empire, the connotation of ‘mixed marriage’ in Germany appeared to have shifted. It remained a code for crossing confessional lines, but its resonance had changed. By the late nineteenth century, ‘mixed marriage’ had come to characterize another kind of cultural mixing as well: that between races, both at home within Germany and abroad within its colonies and diasporic outposts. And, between 1905 and 1912, ‘mixed marriage’ between Germans and ‘natives’ had been banned in German Southwest Africa, East Africa and Samoa. Why and how was intermarriage a flashpoint in debates on German identity politics at the turn of the twentieth century? As this article shows, intermarriage in the German Empire mattered to families, broader communities, and legislators because it was a pivotal means through which social groups formed, interacted and maintained boundaries at a time when visions of Germany were expanding.     

The Social Organisation of Migrant Smugglers in Turkey: Roles and Functions

Thousands of irregular migrants and refugees are transported from conflict areas and/or underdeveloped countries to wealthy Western states. These transfers are usually facilitated and arranged by migrant smuggling organisations. This paper reflects part of a comprehensive research project on irregular migration and migrant smuggling in Turkey and examines the structure and networks of smugglers operating in Turkey. Based on face-to-face interviews with smugglers (N?=?54), it aims to shed light on migrant smugglers, smuggling structures and their organisations in Turkey. The findings suggest that the migrant smuggling business is composed of networks established at the local, national and international levels. These are structured on an ad hoc basis and are often adaptable to any changes and opportunities that may arise.     

The flavour of history: Food,family and subjectivity in two Indo-European women's memoirs

This article examines two autobiographies written by women with family connections to the former Netherlands Indies (colonial Indonesia): Schenkhuizen, 1993, Schaapman, 2007. Particular attention is given to the customs surrounding the preparation, consumption and distribution of food within these women's families, practices that illuminate the formation and expression of identities across generations of Indo-European migrants, and between the colonial and post-colonial periods. Studies of colonial identity often essentially focus on how aspirations for group membership are expressed. Such emphasis can exaggerate the stasis and cohesion of colonial cultures at the expense of a more nuanced analysis of the varied, sometimes contradictory range of identities that exist within specific historical contexts. To approach identity and subjectivity as related but not necessarily congruent constructs provides significant insight into how ethnic identities that were formed in a family context altered in response to twentieth century decolonisation. The memoirs examined demonstrate that subjectivities formed with reference to foodways in Indo-European (Indo) families were gendered and raced. The colonial identities that were informed by these subjectivities found new and altered expression in the post-colonial era.     

Marriage market in early modern Kyoto, 1843–1868

This study uses the population registers of 17 Kyoto neighborhoods to address marriage in Kyoto. Our analyses focus on the age differences between spouses and intermarriage between Kyoto natives and migrants from other provinces. Our previous analysis showed that the median age at marriage was tightly linked to life-cycle service in Kyoto with male and female ages at marriage corresponding to the end of the service period. Later analyses have shown that a third or more of the live-in employees listed as “servants” were migrants to Kyoto from other provinces, and males predominated in the migrants in the Kyoto population at ages after the service period ended. We find that migrants who remained in Kyoto married and all others left. We also find that those who remained were likely to marry Kyoto natives and the age differences between spouses was often relatively small.     

从宗教的文化渊源看当代邪教

宗教作为一种化形式,在人类社会与体发展中有其独特的传统价值与历史地位。宗教同科学的历史关系并非绝对对立。当代邪教的产生有其一定的时代与背景。从宗教在历史上的化表现分析,现代明发展这一先天环境的我,决定其必然具有反科学反政府反社会的根本特征,尚不具备传统宗教在化上的价值与社会意义。     

Marriage market in early modern Kyoto, 1843–1868

This study uses the population registers of 17 Kyoto neighborhoods to address marriage in Kyoto. Our analyses focus on the age differences between spouses and intermarriage between Kyoto natives and migrants from other provinces. Our previous analysis showed that the median age at marriage was tightly linked to life-cycle service in Kyoto with male and female ages at marriage corresponding to the end of the service period. Later analyses have shown that a third or more of the live-in employees listed as “servants” were migrants to Kyoto from other provinces, and males predominated in the migrants in the Kyoto population at ages after the service period ended. We find that migrants who remained in Kyoto married and all others left. We also find that those who remained were likely to marry Kyoto natives and the age differences between spouses was often relatively small.