Ethnic intermarriage in Croatia with special emphasis on the Czech minority

Abstract

This article analyzes interethnic marriage in Croatia in terms of nationality throughout a forty-five year period on the basis of vital statistics with special consideration of the Czech minority. The usual method of endogamy/exogamy percentage and the odds ratio method were applied. The results show that the percentage of endogamous marriages in Croatia has significantly risen after 1991. Different ethnic groups display various attitudes towards endogamy, ranging from 15 to over 90 percent. Along with Italians, Hungarians and Slovaks, Czechs are less endogamous than other national minorities. Gender differences, contrary to the conclusions in the literature, show that Czech men enter into marriage outside their group less often than Czech women. The change of political climate in Croatia during the 1990s resulted not only in the increase of endogamy, but also affected the structure of mixed marriages among Czechs.

Mixedness in conflict: The impact of Yugoslav wars on intermarriages in the Western Balkans

“…Koinova's (2000) study on the Roma in Albania provides a contrasting perspective, highlighting the rarity of intermarriages between Roma and Albanians and the continued segregation and marginalisation of the Roma community. Similarly, for instance, throughout a 45‐year period (1970–2015), Mrđen and Bahnik (2018) concluded that Roma in Croatia had the highest odds ratios for endogamy, although the odds values decreased from the first period to the last. According to their findings as well, Albanians also exhibited high odds ratio endogamy.…”

Legal Consequences of Violating the Endogamy Marriage System in Indonesia: A Study of Legislation

“…Racial or ethnic endogamy is a practice that encourages or obligates individuals to marry others from the same racial or ethnic group (Snježana & Maja, 2018). The term "endogamy" originates from the Greek words "endo," meaning "within" or "internal," and "gamos," meaning "marriage."…”

Above and beyond social boundaries: Everyday life of Mixed Muslim–non-Muslim families in contemporary societies Au-delà des frontières sociales : le vécu des familles mixtes musulmanes-non-musulmanes dans les sociétés contemporaines

“…Both in Lebanon and Israel, sectarianism remains the easiest way to talk about difference mainly because of experiences of war, political violence, and spatial segregation. Other studies on countries marked by a long cohabitation between Muslims and non-Muslims have been conducted in sub-Saharan countries (Crespin-Boucaud, 2020; Igundunasse and Fatunji, 2015; Nolte, 2020), the countries of the former Yugoslavia (Mrdjen and Bahnik, 2018), or India (Heitmeyer, 2016; Wadhwa, 2019). With the exception of some authors who examine the lives of young adults growing up in inter-religious families (Wadhwa, 2019), most of these authors focus on the couples.…”

“…Tant au Liban qu’en Israël, le sectarisme reste la manière la plus commune pour évoquer cette différence et ce, en raison des expériences de guerre, des actes de violence politique et de la ségrégation spatiale. D’autres recherches réalisées dans des pays marqués par une longue cohabitation entre les populations musulmanes et non-musulmanes ont été menées dans les pays subsahariens (Crespin-Boucaud, 2020; Igundunasse and Fatunji, 2015; Nolte, 2020), les pays de l’ex-Yougoslavie (Mrdjen and Bahnik, 2018) ou l’Inde (Heitmeyer, 2016; Wadhwa, 2019). La plupart des chercheurs se concentrent sur l’études des couples, hormis quelques-uns qui se focalisent sur l’étude des conditions de vie des jeunes adultes qui grandissent dans des familles interreligieuses (Wadhwa, 2019).…”

“…In the Moroccan context, the links between colonization and interracial relationships (Phipps, 2022) and between tourism and mixed unions (Cauvin Verner, 2016) have been revealed and have provided opportunities to explore women's sexuality. The limited research on mixed individuals raised in Muslim-majority countries analyzes racial boundaries in relation to social perception (Therrien, 2020a) and identity construction (Gilliéron, 2022b;Tanu, 2019) and Fatunji, 2015;Nolte, 2020), les pays de l'ex-Yougoslavie (Mrdjen and Bahnik, 2018) ou l'Inde (Heitmeyer, 2016;Wadhwa, 2019). La plupart des chercheurs se concentrent sur l'études des couples, hormis quelques-uns qui se focalisent sur l'étude des conditions de vie des jeunes adultes qui grandissent dans des familles interreligieuses (Wadhwa, 2019).…”