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NOTE: there is an element of this topic that has to be very general. Not all families are the same, and the countries and cultures we are discussing here are broad and complex. Look for features that keep coming up as you read about family, family structures, and so forth. There may be overlaps between this list and the religion, social structures, and food lists. That's good! Pay attention to what each group is doing and make cross posts if they will be helpful

When texts talk about how family works in Italy they generally refer to . . .

See Italian Family for a discussion of the following:

Typical family structure and roles

A petition to obtain the dissolution of the marriage must be filed with the court. Now, after the divorce, the woman loses her last name of the former husband.

It is mandatory for the spouses to obtain a separation decree. Consensual separation is quicker than judicial separation. A couple must be at least 3 years separated to file for a divorce. If they don’t file for a divorce then they can’t remarry.

However, a joint divorce, has a quicker hearing.. A judges decision is finalized about one month after the decision. An estimate of cost, including attorneys, would be between 2 and 3 million lire.

Yet, a judicial divorce takes much longer and it all depends upon the many questions and issues that need to be resolved. Cost varies in other words too. .

An attorney is probably necessary for both types of divorce.

Note that Great Britain is made up of several parts: England, Ireland, Wales and Scotland, and religious traditions vary by area. Look for generalities or focus on England.

When texts talk about how family works in Britain they generally refer to . . .

See British Family for a discussion of the following:

Typical family structure and roles

-Role of the father

-Role of the mother

-Role of grandparents and extended family

-Proximity of married couples to their parents

-Involvement of extended family in day-to-day life

-Involvement of extended family in special occasions

Marriage traditions

-Importance of marriage in this culture

-Role of parents and family in selecting spouses/matchmaking

-Percentage of the overall population that is married and typical age at marriage

-Religious marriage ceremonies (traditions, practices, etc)

-Civil marriage and how it works

-Incidence of divorce and methods for divorce

-Attitudes to and legal protection of civil unions/long-term unmarried couples

-Attitudes to and laws regarding same sex marriage/civil union

Childraising

-Extent of primary care of children in the home (and who is responsible for it)

-Social support for childraising (day care, government funding)

-Attitude toward children and expectations about what constitutes "good" behavior

-Discipline of children

- Age that "children" become "adults" with adult expectations (right to marry, vote, drive, join the military)

Inheritance

-Who inherits land and money at the death of a parent?

-Extent that have inheritance laws and practices have influenced the culture

NOTE: The majority of Eastern European Jews who immigrated to Argentina were Ashkenazi, [you should focus on Ashkenazi or just be general . . . your decision . . .]

When texts talk about how family works in Jewish culture they generally refer to . . .

See Jewish Family for a discussion of the following:

Parents may not sacrifice their children, neither to a foreign deity (Leviticus 20:1) nor to God. Incest is strictly forbidden (Leviticus 18:6-7). Parents are responsible for educating their children (Deuteronomy 11:19). First-born sons must be redeemed from the priesthood (Exodus 13:2,13). Insults to parents are subject to grave punishment (Leviticus 20:9). Fathers must circumcise sons on their eighth day of life (Genesis 17:10-14). http://www.myjewishlearning.com/daily_life/relationships/TO_Parent_Child.htm

Traditionally and historically, men were the ones in the workplace.

As for education, the duty of formal education, in Torah, in a trade, and in basic survival skills (including swimming), falls to the father. However, childrearing and cultural education (the kind you don't get in school), is historically the woman's. www.scjfaq.org/faq/08-38.html

It is the job of the woman to guide herself, her mate and her family, to teach them selfless love and bring them closer to G-d. www.scjfaq.org/faq/08-01.html

Grandparents have a unique relationship with grandchildren because in most situations they do not deal with day-to-day responsibilities. Grandparents can be selective in what the focus of their time spent together will be. Grandchildren are often particularly receptive to these occasions since they are special and out of the ordinary. It is thus possible to share one's knowledge and experiences and to relate personal views which can strengthen a child's understanding of Jewish traditions.

http://www.myjewishlearning.com/daily_life/relationships/TO_Parent_Child/Grandparenting.htm

Marriage is vitally important in Judaism. Refraining from marriage is not considered holy, as it is in some other religions. On the contrary, it is considered unnatural. The Talmud says that an unmarried man is constantly thinking of sin.

Marriage is not solely, or even primarily, for the purpose of procreation. Traditional sources recognize that companionship, love and intimacy are the primary purposes of marriage, noting that woman was created in Gen. 2:18 because "it is not good for man to be alone," rather than because she was necessary for procreation. http://www.jewfaq.org/marriage.htm

Lifelong marriage between one man and one woman is the ideal articulated by the Garden of Eden story. Jewish tradition uses the term kiddushin, literally holiness, to describe such a marriage. It is marriage, the commitment of a man and a woman to a lifelong exclusive sexual relationship that helps us rise above the animal kingdom. http://www.heartfelt.com/Communications.html

Mishnah Kiddushin 1:1 specifies that a woman is acquired (i.e., to be a wife) in three ways: through money, a contract, and sexual intercourse. Ordinarily, all three of these conditions are satisfied, although only one is necessary to effect a binding marriage.

Acquisition by money is normally satisfied by the wedding ring. It is important to note that although money is one way of "acquiring" a wife, the woman is not being bought and sold like a piece of property or a slave. This is obvious from the fact that the amount of money involved is nominal (according to the Mishnah, a perutah, a copper coin of the lowest denomination, was sufficient). In addition, if the woman were being purchased like a piece of property, it would be possible for the husband to resell her, and clearly it is not. Rather, the wife's acceptance of the money is a symbolic way of demonstrating her acceptance of the husband, just like acceptance of the contract or the sexual intercourse.

To satisfy the requirements of acquisition by money, the ring must belong to the groom. It cannot be borrowed, although it can be a gift from a relative. It must be given to the wife irrevocably. In addition, the ring's value must be known to the wife, so that there can be no claim that the husband deceived her into marrying by misleading her as to its value.

In all cases, the Talmud specifies that a woman can be acquired only with her consent, and not without it. Kiddushin 2a-b.

As part of the wedding ceremony, the husband gives the wife a ketubah. The word "Ketubah" comes from the root Kaf-Tav-Bet, meaning "writing." The ketubah is also called the marriage contract. The ketubah spells out the husband's obligations to the wife during marriage, conditions of inheritance upon his death, and obligations regarding the support of children of the marriage. It also provides for the wife's support in the event of divorce. There are standard conditions; however, additional conditions can be included by mutual agreement. Marriage agreements of this sort were commonplace in the ancient Semitic world.

The ketubah has much in common with prenuptial agreements, which are gaining popularity in the United States. In the U.S., such agreements were historically disfavored, because it was believed that planning for divorce would encourage divorce, and that people who considered the possibility of divorce shouldn't be marrying. Although one rabbi in the Talmud expresses a similar opinion, the majority maintained that a ketubah discouraged divorce, by serving as a constant reminder of the husband's substantial financial obligations if he divorced his wife.

The ketubah is often a beautiful work of calligraphy, framed and displayed in the home.

http://www.jewfaq.org/marriage.htm

It is customary for the bride and groom not to see each other for a week preceding the wedding. On the Shabbat of that week, it is customary among Ashkenazic Jews for the groom to have an aliyah (the honor of reciting a blessing over the Torah reading). This aliyah is known as an ufruf. There are exuberant celebrations in the synagogue at this time. Throwing candy at the bride and groom to symbolize the sweeteness of the event is common (Soft candy, of course! Usually Sunkist Fruit Gems, which are kosher).

Traditionally, the day before the wedding, both the bride and the groom fast.

Before the ceremony, the bride is veiled, in remembrance of the fact that Rebecca veiled her face when she was first brought to Isaac to be his wife.

The ceremony itself lasts 20-30 minutes, and consists of the kiddushin and the nisuin. For the kiddushin, the bride approaches and circles the groom. Two blessings are recited over wine: one the standard blessing over wine and the other regarding the commandments related to marriage. The man then places the ring on woman's finger and says "Be sanctified (mekudeshet) to me with this ring in accordance with the law of Moses and Israel."

After the kiddushin is complete, the ketubah is read aloud.

The nisuin then proceeds. The bride and groom stand beneath the chuppah, a canopy held up by four poles, symbolic of their dwelling together and of the husband's bringing the wife into his home. The importance of the chuppah is so great that the wedding ceremony is sometimes referred to as the chuppah. The bride and groom recite seven blessings (sheva brakhos) in the presence of a minyan (prayer quorum of 10 adult Jewish men). The essence of each of the seven blessings is:

1. ... who has created everything for his glory

2. ... who fashioned the Man

3. ... who fashioned the Man in His image ...

4. ... who gladdens Zion through her children

5. ... who gladdens groom and bride

6. ... who created joy and gladness ... who gladdens the groom with the bride

7. and the standard prayer over wine.

The couple then drinks the wine.

The groom smashes a glass (or a small symbolic piece of glass) with his right foot, to symbolize the destruction of the Temple.

The couple then retires briefly to a completely private room, symbolic of the groom bringing the wife into his home.

This is followed by a festive meal, which is followed by a repetition of the sheva brakhos. Exuberant music and dancing traditionally accompany the ceremony and the reception.

You will rarely hear the traditional "Here Comes the Bride" wedding march at a Jewish wedding. This song, more accurately known as the Bridal Chorus from Lohengrin, was written by antisemitic composer Richard Wagner. He was Hitler's favorite composer, and it is said that the Nazis used to broadcast Wagner's songs over the concentration camps. For this reason, Jews have been understandably resistant to play his music at our weddings. Awareness of this historical tidbit is fading, though, as is that resistance.

The book of Deuteronomy, recognizing the reality of human weakness, does permit divorce. (see Deuteronomy 24:1-4) But it is considered a sad, last resort, far from the ideal. Heartfelt

Judaism generally maintains that it is better for a couple to divorce than to remain together in a state of constant bitterness and strife.

Under Jewish law, a man can divorce a woman for any reason or no reason. The Talmud specifically says that a man can divorce a woman because she spoiled his dinner or simply because he finds another woman more attractive, and the woman's consent to the divorce is not required. In fact, Jewish law requires divorce in some circumstances: when the wife commits a sexual transgression, a man must divorce her, even if he is inclined to forgive her.

This does not mean that Judaism takes divorce lightly. Many aspects of Jewish law discourage divorce. The procedural details involved in arranging a divorce are complex and exacting. Except in certain cases of misconduct by the wife, a man who divorces his wife is required to pay her substantial sums of money, as specified in the ketubah (marriage contract). In addition, Jewish law prohibits a man from remarrying his ex-wife after she has married another man. Kohanim cannot marry divorcees at all.

According to the Torah, divorce is accomplished simply by writing a bill of divorce, handing it to the wife, and sending her away. To prevent husbands from divorcing their wives recklessly or without proper consideration, the rabbis created complex rules regarding the process of writing the document, delivery, and acceptance. A competent rabbinical authority should be consulted for any divorce.

The document in question is referred to in the Talmud as a sefer k'ritut (scroll of cutting off), but it is more commonly known today as a get. The get is not phrased in negative terms. The traditional text does not emphasize the breakdown of the relationship, nor does it specify the reason for the divorce; rather, it states that the woman is now free to marry another man.

It is not necessary for a husband to personally hand the get to the wife. If it is not possible or desirable for the couple to meet, a messenger may be appointed to deliver the get.

It is important to note that a civil divorce is not sufficient to dissolve a Jewish marriage. As far as Jewish law is concerned, a couple remains married until the woman receives the get. This has been a significant problem: many liberal Jews have a religiously valid marriage, yet do not obtain a religiously valid divorce. If the woman remarries after such a procedure, her second marriage is considered an adulterous one, and her children are considered mamzerim (bastards, illegitimate).

The Reconstructionist movement of Judaism “support for the full inclusion of gay men and lesbians in all aspects of Jewish life” and the Reform movement has called for civil same-sex marriage for many years. The Conservative movement has some opposing views over this issue. “The standing ruling of its Committee of Jewish Law and Standards, which determines the official positions of Conservative Judaism, is that Jewish law prohibits homosexuality, and therefore Jewish same-sex marriage is not appropriate.” However, many Conservative leaders disagree with the interpretation of Jewish Law and support civil and Jewish same-sex marriage and civil rights for gay men and lesbians. The Union of Orthodox Jewish Congregations of America (O.U.) has publicly rejected civil and Jewish same-sex marriage.

http://www.myjewishlearning.com/ideas_belief/sex_sexuality/Overview_Homosexuality/Sex_SameSex_Powers.htm

Among Ashkenazim--that is, Jews of Central and Eastern European origin--the custom is to name the child after someone, usually a family member, who has recently died. In most cases this is a grandparent or great-grandparent. The usual explanation for this practice is that the parents hope that in receiving the name of an admired family member, the child will emulate in his or her life the virtues of the deceased namesake. To a certain extent, too, it is believed that the soul of the loved one lives on in the child who now bears his or her name. Indeed, learning about the persons for whom they are named is an excellent way for children to identify with the history of their own Jewish families and, by extension, with the history of the whole Jewish people. Some parents even add these personal explanations to the birth ceremonies for their children. http://www.myjewishlearning.com/lifecycle/Ceremonies_For_Newborns/Overview_About_Baby_Ceremonies/Choosing_a_Name.htm

For the rabbis, the significance of this life-changing moment lay in the child's new stage of physical, intellectual, and moral development. They saw 12 and 13 as the ages at which girls and boys, respectively, were no longer entirely subject to impulse, but were beginning to develop a conscience. The term bar/bat mitzvah--which means "obligated to perform the Jewish mitzvot (commandments)"--reflects the child's newfound capabilities and responsibilities.

Although the ceremony that communally affirms the child's coming of age is medieval in origin, there is evidence in rabbinic literature that the father may have recited a blessing when the child reached the age of majority. This blessing, called baruch she'p'tarani, thanks God for freeing the father from responsibility for the child's behavior, signaling a transition of control and hence responsibility from parent to child. http://www.myjewishlearning.com/lifecycle/Bar_Bat_Mitzvah/AboutBarBatMitzvah.htm

Under Jewish Law, children are not obligated to observe the commandments, although they are encouraged to do so as much as possible to learn the obligations they will have as adults. At the age of 13 (12 for girls), children become obligated to observe the commandments. The bar mitzvah ceremony formally marks the assumption of that obligation, along with the corresponding right to take part in leading religious services, to count in a minyan (the minimum number of people needed to perform certain parts of religious services), to form binding contracts, to testify before religious courts and to marry.

A Jewish boy automatically becomes a bar mitzvah upon reaching the age of 13 years, and a girl upon reaching the age of 12 years. No ceremony is needed to confer these rights and obligations. The popular bar mitzvah ceremony is not required, and does not fulfill any commandment. http://www.jewfaq.org/barmitz.htm