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Interethnic and Interfaith Marriages in Sub-Saharan Africa Juliette Crespin-Boucaud
Interethnic and interfaith marriages in sub-Saharan Africa Juliette Crespin-Boucaud To cite this version: Juliette Crespin-Boucaud. Interethnic and interfaith marriages in sub-Saharan Africa. 2019. halshs- 01834808v2 HAL Id: halshs-01834808 https://halshs.archives-ouvertes.fr/halshs-01834808v2 Preprint submitted on 30 Sep 2019 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. WORKING PAPER N° 2018 – 37 Interethnic and interfaith marriages in sub-Saharan Africa Juliette Crespin-Boucaud JEL Codes: J15, J12, Z12, N37 Keywords: Ethnicity, Marriage, Religion, Sub-Saharan Africa Interethnic and interfaith marriages in sub-Saharan Africa Juliette Crespin-Boucaud ∗y Abstract This paper documents interethnic and interfaith marriage patterns to better understand which identity-related cleavages matter in sub-Saharan Africa. Using Demographic and Health Surveys (DHS) spanning 15 countries, I build a representative sample of women born between 1955 and 1989. Extrapolating to the population of these countries, I find that 20.4% of mar- riages are interethnic and 9.7% are interfaith, indicating that ethnic and religious differences are not always barriers. Accounting for diversity levels, both shares are actually similar. Regard- ing the pooled sample of these 15 countries, the share of interethnic marriages increased, and there is no country where interethnic marriages became less frequent. -
The New Ministers Manual
The New Ministers Manual Paul W. Powell Unless otherwise identified, scripture quotations are from the Holy Bible, King James Version. Scripture identified from the New American Standard Bible, Copyright the Lockman Foundation 1960, 1962, 1968, 1971, 1972, 1973,1975,1977. Copyright 1994 Paul W. Powell All Rights Reserved ii Dedicated to The Students of Truett Seminary and all other young people on whom the mantle of ministry will fall iii iv PREFACE Thomas Jefferson once described the presidency as “a splendid misery.” I think that is an apt description of the ministry. I know of no calling that is more rewarding, and at the same time, more demanding than being a minister. The modern minister faces a multitude of tasks that are both exciting and exacting. He must conduct funerals and weddings, often on the same day. He must be a scholar, a public speaker, an educator, a financier, a CEO, a personnel manager, a shepherd and a personal counselor. While still a student at Baylor University I became pastor of an open country church. I soon found myself confronted with many things I had seen and even been a part of in my home church, but to which I paid little attention until I was called on to do them myself. In the next 34 years I pastored churches of all sizes, my last church having more than 7,000 members. As I became pastor of larger churches I would ask young ministers to assist me in funerals, weddings, baptisms, so they could learn firsthand what to do. What I have recorded in this book are some of the things I tried to teach them. -
Interfaith Marriage in Islam: an Examination of the Legal Theory Behind the Traditional and Reformist Positions
Interfaith Marriage in Islam: An Examination of the Legal Theory Behind the Traditional and Reformist Positions * ALEX B. LEEMAN INTRODUCTION Leo Barajas was a thirty-four-year-old American contractor from Texas working for the U.S. government managing reconstruction projects in Iraq.1 Though not particularly religious at home, he called on the Almighty often enough during his time in Baghdad. “I had to wake up by faith, sleep by faith and do my job by faith,” he said.2 In August 2003, Leo met a striking young Iraqi woman named Mariam Ghadeer. In a short time, she had stolen his heart. By the end of 2003, wedding plans were underway. It was not until this time that Mariam told Leo he would have to convert to Islam. Leo refused. After many tears, Mariam concluded, “I guess we can’t get married.”3 This Note explores the rules in Islam governing marriage, specifically those restricting marriages in which one spouse is non-Muslim. The rules for Muslim women who wish to marry outside the faith are more restrictive than the rules governing Muslim men wishing to marry a non-Muslim.4 Some modern Islamic scholars and commentators argue that the pluralistic nature of modern society justifies a reevaluation of these rules, and that such action is not precluded by Islamic law. Muslim women, they contend, should have marital choice similar to that of their male counterparts.5 Many Islamic countries are facing the challenges of modernity and social change.6 Interfaith marriage is one of many issues currently pitting staunch traditionalists against modern reformists within the Muslim community. -
The Modernization of Three Korean Villages, 1951-1981: an Illustrated Study of a People and Their Material Culture
f /Z at\ The Modernization of Three Korean Villages, 1951-1981: An Illustrated Study of a People and Their Material Culture EUGENE I. KNEZ SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY • NUMBER 39 SERIES PUBLICATIONS OF THE SMITHSONIAN INSTITUTION Emphasis upon publication as a means of "diffusing knowledge" was expressed by the first Secretary of the Smithsonian. In his formal plan for the institution, Joseph Henry outlined a program that included the following statement: "It is proposed to publish a series of reports, giving an account of the new discoveries in science, and of the changes made from year to year in all branches of knowledge." This theme of basic research has been adhered to through the years by thousands of titles issued in series publications under the Smithsonian imprint, commencing with Smithsonian Contributions to Knowledge in 1848 and continuing with the following active series: Smithsonian Contributions to Anthropology Smithsonian Contributions to Botany Smithsonian Contributions to the Earth Sciences Smithsonian Contributions to the Marine Sciences Smithsonian Contributions to Paleobiology Smithsonian Contributions to Zoology Smithsonian Folklife Studies Smithsonian Studies in Air and Space Smithsonian Studies in History and Technology In these series, the Institution publishes small papers and full-scale monographs that report the research and collections of its various museums and bureaux or of professional colleagues in the world of science and scholarship. The publications are distributed by mailing lists to libraries, universities, and similar institutions throughout the world. Papers or monographs submitted for series publication are received by the Smithsonian Institution Press, subject to its own review for format and style, only through departments of the various Smithsonian museums or bureaux, where the manuscripts are given substantive review. -
Vol 5 No 4 Page 1 Tfie Ancient Tim;; I Publishe D by the Company Ol Filers & Drummers, Inc
Vol 5 No 4 Page 1 Tfie Ancient Tim;; I Publishe d by The Company ol Filers & Drummers, Inc. I VOL. V NO. -t OCTOBE R 1918 POET-DRUMMER MIETLNER PIONEERS SPONSOR FIRST JAYBIRDS and GOVERNOR At 'NATIONAL' OF MOODUS PASSES ON MUSTER IN PENNSYLVANIA Uy GREG BENSIIOFf' Wlth the pa.sing or Pete Mletzner our Active Muster Season Throughout the Country An Ancient Muster. sponsored by the ranl<s have been diminished by one of the PiooeerS Ancient Fyfes and Drums. was more unique practitioners. ol the Ancient held In 8Joomsburg, Penna. on June 16-17. craft, On Friday evening. June 16, a Torehllghl Known as tbe Poet--Dn.immer he started Parade. moved through the town to the drumming wilh the famous old Mood us talrgrounds where the. MU$ter field w~ Drum and f'i(e Corps jn 1907, A pupil of tbe located. A "Liberty Pole" ceremony and famous Dr. U.S. Cook .. a cancer doctor Tattoo were then followed with a line lhal "cured with herb;" and was con• perfQJ"manc:e by the ·u.s. Army's 3rd sidered one or the finest dr ummers or hti Infantry "Old Guard" nt. A jollification day . Pete was a studio~ and aggressive ca,pped the e\'ening's festivities~ advocate ol lhe 1'ide open style for which On Salurday a qGrand Parade'' of h,is c0tp!1; h.."id alwa)'8 been note<l eleven corps marched the attractive ''Metronom~" , a national music streets of the small town, nestled in the magazine, once lauded his roll as "like Penn.s}1lvaf'Ua hills, The Muster came next c-asting a handful of beans- acrOS! a parch with all eleven corps taking the Oelct ment," Muter of Ceremonies w~ regional T.V. -
A Service of Christian Marriage I
1 A SERVICE OF CHRISTIAN MARRIAGE I This service of Christian marriage is found in UMH. It is provided for couples who wish to solemnize their marriage in a service of Christian worship, parallel in its structure to the Sunday service, which includes the proclamation of the Word with prayer and praise. Christian marriage is proclaimed as a sacred covenant reflecting the Baptismal Covenant. Everything about the service is designed to witness that this is a Christian marriage. Both words and actions consistently reflect the belief that husband and wife are equal partners in Christian marriage and that they are entering into the marriage of their own volition. Those present are understood to be an active congregation rather than simply passive witnesses. They give their blessing to the couple and to the marriage, and they join in prayer and praise. It is highly appropriate that the congregation sing hymns and other acts of worship. See the wedding hymns in UMH 642–47, those listed under Weddings in UMH, and others listed in the service below. Holy Communion may or may not be celebrated. If it is, it is most important that its significance be made clear. Specifically: (1) The marriage rite is included in a Service of Word and Table. (2) Not only the husband and wife but the whole congregation are to be invited to receive communion. It is our tradition to invite all Christians to the Lord's table. (3) There should be no pressure that would embarrass those who for whatever reason do not choose to receive communion. -
THE DISCOVERY of the BALTIC the NORTHERN WORLD North Europe and the Baltic C
THE DISCOVERY OF THE BALTIC THE NORTHERN WORLD North Europe and the Baltic c. 400-1700 AD Peoples, Economies and Cultures EDITORS Barbara Crawford (St. Andrews) David Kirby (London) Jon-Vidar Sigurdsson (Oslo) Ingvild Øye (Bergen) Richard W. Unger (Vancouver) Przemyslaw Urbanczyk (Warsaw) VOLUME 15 THE DISCOVERY OF THE BALTIC The Reception of a Catholic World-System in the European North (AD 1075-1225) BY NILS BLOMKVIST BRILL LEIDEN • BOSTON 2005 On the cover: Knight sitting on a horse, chess piece from mid-13th century, found in Kalmar. SHM inv. nr 1304:1838:139. Neg. nr 345:29. Antikvarisk-topografiska arkivet, the National Heritage Board, Stockholm. Brill Academic Publishers has done its best to establish rights to use of the materials printed herein. Should any other party feel that its rights have been infringed we would be glad to take up contact with them. This book is printed on acid-free paper. Library of Congress Cataloging-in-Publication Data Blomkvist, Nils. The discovery of the Baltic : the reception of a Catholic world-system in the European north (AD 1075-1225) / by Nils Blomkvist. p. cm. — (The northern world, ISSN 1569-1462 ; v. 15) Includes bibliographical references (p.) and index. ISBN 90-04-14122-7 1. Catholic Church—Baltic Sea Region—History. 2. Church history—Middle Ages, 600-1500. 3. Baltic Sea Region—Church history. I. Title. II. Series. BX1612.B34B56 2004 282’485—dc22 2004054598 ISSN 1569–1462 ISBN 90 04 14122 7 © Copyright 2005 by Koninklijke Brill NV, Leiden, The Netherlands Koninklijke Brill NV incorporates the imprints Brill Academic Publishers, Martinus Nijhoff Publishers and VSP. -
Confirmation Dinner and Service Parents' Frequently Asked Questions
Confirmation Dinner and Service Parents’ Frequently Asked Questions What happens at the Confirmation service? The Confirmation service is a special worship service where students who have completed Confirmation class (confirmands) confirm their faith in Jesus Christ and take their vows of membership in the church. Students who have not yet been baptized will be baptized. All of the confirmands will take their vows of membership in the Christian church and become members of Auburn United Methodist Church. My child was christened as an infant. Is that the same as baptism? Yes. In the United Methodist Church, christening is baptism. At the Confirmation service, students who were baptized as infants will accept for themselves the vows that were made for them at their baptism. If my child was christened, does he need to be re-baptized at the service? No. In the United Methodist Church, we do not re-baptize. If my child was baptized as a baby or a child through another Christian denomination, does he need to be re-baptized at the service? No. In the United Methodist Church, we recognize and accept the baptisms of all Christian denominations. If my child is being baptized at the service, can he choose to be baptized by immersion? Due to logistical issues, we are unable to offer baptism by immersion at the Confirmation service. United Methodists baptize by immersion, pouring, or sprinkling. At this particular service we will offer baptism by sprinkling. What if we can’t attend the service but my child does want to be confirmed? If you can’t attend the service, please contact Michelle Stearns, [email protected]. -
Ring It on the Man's Guide to Wedding Bands
RING IT ON THE MAN’S GUIDE TO WEDDING BANDS LET’S GET REAL DON’T LET THE FLUFFY JEWELRY ADS FOOL YOU. You asked for this, and she said yes. RINGS ARE SYMBOLS And now you’ve been told you have to start wearing jewelry. OF MIGHT, OF STATUS, This can go one of two ways. You can go passively along and AND OF POWER. let someone else pick your ring. Or, you can assert yourself. They have been for thousands You can find something that you actually want to wear on of years. They can be a token your finger for the rest of your life. of the kind of man you are or But, you might be thinking, jewelry isn’t a guy thing. Really? want to be—if you take the time to think it through. So, without further ado, let’s FACT OF MAN find you a band, man. The essential parameters of every manly band You know who wore jewelry? VIKINGS. METAL | STYLE | FINISH | ENGRAVING This thing will probably be on your finger forever—at least till death does That’s right, the nomadic warlords who crossed the ocean in wooden boats and drank mead from the horns of gigantic Nordic bulls. you part. You’ll fiddle with it, wear it to work, to sleep, when you’re working out or swimming or golfing. Everywhere. It should reflect you, and it should You know who else wore jewelry? Pretty much every significant fit your lifestyle. man in history. Read on for the particulars. RING IT ON THE MAN’S GUIDE TO WEDDING BANDS METAL Are you more interested in rarity and value or do you want something that won’t scratch easily, even in extreme conditions? PRECIOUS BANDS VS. -
ETNOSIA: JURNAL ETNOGRAFI INDONESIA Volume 4 Edisi 2, DESEMBER 2019 P-ISSN: 2527-9319, E-ISSN: 2548-9747 National Accredited SINTA 2
ETNOSIA: JURNAL ETNOGRAFI INDONESIA Volume 4 Edisi 2, DESEMBER 2019 P-ISSN: 2527-9319, E-ISSN: 2548-9747 National Accredited SINTA 2. No. 10/E/KPT/2019 Tongkonan Social Identity: Families Harmonization on Interfaith Marriage in Toraja Muhammad Fath Mashuri1, Avin Fadilla Helmi2 1 University of Muhammadiyah Malang, Indonesia. E-mail: [email protected] 2 Universitas Gadjah Mada, Yogyakarta, Indonesia. E-mail: [email protected] ARTICLE INFO ABSTRACT Keywords: The purpose of this article is to analyze how married couples of social identity; interfaith different faiths in Toraja harmonize their differences from the marriage; Tongkonan. perspective of social identity. Interfaith marriage can be called a meeting of inter-social identities specifically within the context of How to cite: family. It is therefore an indispensable part of the process for every Mashuri, M.F., Helmi, interfaith marriage couple to de-categorize and re-categorize and A.F. (2019). Tongkonan consolidate their social identity as a couple so that they can Social Identity: Families successfully define their new family values. This reseach used an Harmonization on ethnographic approach with three interfaith families in Toraja as a Interfaith Marriage in unit of analysis. The results show that these married couples Toraja. ETNOSIA: Jurnal operationalize a dual-hierarchical identity model in an inter-family Etnografi Indonesia. 4(2): harmonization effort. Tongkonan identity is placed vertically as a 115 – 126. collective identity, while the identity of religion as a person-based social identity is placed horizontally. Both of these have consequences DOI: for the emergence of a cross-categorized identity. 10.31947/etnosia.v4i2.6450 1. -
Dr. H. C. Slade Memorial Issue
it Vol. 53, No.6 130 Gerrard 'St. E., June 13, 1974 Whole Number 2385 Dr. H. C. Slade Memorial Issue REV. H. C. SLADE D.D., LL.D. Esteemed Pastor of Jarvis Street Baptist Church April 1955 - May 1974 REV. HAROLD CURTIS SLADE, D.D., LL.D. SEPTEMBER 9, 1902 - MAY 16, 1974 Dr. H. C. Slade was born in Oxford, Nova Scotia, on September 9, 1902. A young man while in the dry goods business in his home town heard the Gospel through a visiting evangelist in a Modernistic church. A year after DR. T. T. SHIELDS - FOUNDER AND FIRST EDITOR (1922·1955) his conversion he sold his business to attend Toronto DR. H. C. SLADE-(1955·1974) Baptist Seminary. It was through THE GOSPEL WITNESS that his godly p3Jfents learned of the sl'and of Dr. Shields and the founding of Toronto Baptist Sem Published bi-weekly on Thursday for the propagation of the Evangelical principles of the Protestant Reformation and in inary. The fact that a promising young man was leaving defence of the faith once delivered to the Sainh. town to attend "Shields' Seminary" made local headlines. $4.00 Per Year. Postpaid to any addre". 20¢ P.r Single Copy While at the Seminary Dr. Slade served the Baptist Sterling Countries £1.7 (2 y.ars 3£) payabl. to Canadian Imperial Ohurch of Westport, Ontario, for four years. DUlfing his Bank of Commerce, 2 Lombard Stre.t, London, England last year as student pastor Viola Prevost, a young l'ady, "I am not ashamed of the gospel of Christ"-Romans 1:16 was converted and baptized by Dr. -
Intermarriage Among Druze Men
Sociology Mind, 2019, 9, 273-289 https://www.scirp.org/journal/sm ISSN Online: 2160-0848 ISSN Print: 2160-083X Intermarriage among Druze Men Janan Faraj Falah1,2,3 1The Arab College of Education, Haifa, Israel 2The Western Galilee College, Akko, Israel 3Sakhnin College for Eduation, Sakhnin, Israel How to cite this paper: Falah, J. F. (2019). Abstract Intermarriage among Druze Men. Sociolo- gy Mind, 9, 273-289. In cases of intermarriage, both spouses profess different religions. For 50 https://doi.org/10.4236/sm.2019.94018 years, this trend is rising constantly; naturally, it has not skipped the Druze community, even though its religious laws prohibit intermarriage, up to the Received: February 11, 2019 Accepted: September 26, 2019 point of being outcast from the community. The current study focuses on the Published: September 29, 2019 extent of adjustment to the other society from the perspective of the Druze married men. The study is made by the qualitative method, the data is ga- Copyright © 2019 by author(s) and thered through interviews of 5 Druze men, who are married to non-Druze Scientific Research Publishing Inc. This work is licensed under the Creative women. The findings indicate that young Druze men meet their non-Druze Commons Attribution International spouses in the course of working in the city or during their military service. License (CC BY 4.0). After being married, the Druze men integrate in the new culture, at the same http://creativecommons.org/licenses/by/4.0/ time of being outcast from their Druze family. Over time, they experience Open Access disillusionment and enter the phase of nostalgia, yet, they cannot come back home as long as they are married to non-Druze women.