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So, I want to find more lineage in Indonesia. Both my Oma & Opa and one uncle were born there. My Oma and Opa lived there into their mid 20s before taking a boat to the Netherlands in 1958ish. Because they lived in areas that experienced violence and war from both the Dutch during colonization and Japanese during WWII, it's extraordinarily difficult to know where to start. Or find relatives. I recently found my Opa's Britney in Facebook. A start. But for my Oma? The village she lived in was burned. The Japanese burned the hospital and records. Including my Oma's birth certificate. She had to use her sister's birth certificate to verify identity since she had nothing. Her sister had died at the age of 10 from a tooth infection. So my Oma claimed to be her sister to get to the Netherlands and then the United States. She also convinced is to celebrate both her "birthdays." Anyway, it's get family I want to find the ancestry. Her dad (who was Dutch/German) was killed in the revolution with many of the men in her family. Her mother (Indonesian) had a breakdown and sent her to live with her Indonesian grandma. Any suggestions?!
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History of love and marriage around the world

Extra wordy list, but a fascinating list of love and marriage customs around the world over history.
This is from a book called Marriage, a History
When I read this, it blasted so many notions of what I believed to be 'typical' marriage dynamics and what I once thought was on the fringes of typical (like polygamy). There are just so many unique beliefs and customs from around the world throughout history.
Now I'm cutting and pasting from the book Please do note that some of the statements don't have notes on which century it was applicable.
On love
  1. The Greeks thought lovesickness was a type of insanity, a view that was adopted by medieval commentators in Europe.
2. In the Middle Ages the French defined love as a “derangement of the mind” that could be cured by sexual intercourse, either with the loved one or with a different partner.
  1. In China, excessive love between husband and wife was seen as a threat to the solidarity of the extended family. Parents could force a son to divorce his wife if her behavior or work habits didn’t please them, whether or not he loved her. They could also require him take a concubine if his wife did not produce a son. If a son’s romantic attachment to his wife rivaled his parents’ claims on the couple’s time and labor, the parents might even send her back to her parents. In the Chinese language the term love did not traditionally apply to feelings between husband and wife. It was used to describe an illicit, socially disapproved relationship.
  2. In Europe, during the twelfth and thirteenth centuries, adultery became idealized as the highest form of love among the aristocracy. According to the Countess of Champagne, it was impossible for true love to “exert its powers between two people who are married to each other.”
5. In twelfth-century France, Andreas Capellanus, chaplain to Countess Marie of Troyes, wrote a treatise on the principles of courtly love. The first rule was that “marriage is no real excuse for not loving.” But he meant loving someone outside the marriage.
  1. As late as the sixteenth century the French essayist Montaigne wrote that any man who was in love with his wife was a man so dull that no one else could love him.
  2. In Africa, the Fulbe people of northern Cameroon do not see love as a legitimate emotion, especially within marriage.
On marriage
  1. A woman in ancient China might bring one or more of her sisters to her husband’s home as backup wives.
  2. Eskimo couples often had cospousal arrangements, in which each partner had sexual relations with the other’s spouse.
  3. In Tibet and parts of India, Kashmir, and Nepal, a woman may be married to two or more brothers, all of whom share sexual access to her.
Author Commentary: In modern America, such practices are the stuff of trash TV: “I caught my sister in bed with my husband”; “My parents brought their lovers into our home”; “My wife slept with my brother”; “It broke my heart to share my husband with another woman.” In other cultures, individuals often find such practices normal and comforting. The children of Eskimo cospouses felt that they shared a special bond, and society viewed them as siblings. Among Tibetan brothers who share the same wife, sexual jealousy is rare.
  1. In some cultures, cowives see one another as allies rather than rivals. In Botswana, women add an interesting wrinkle to the old European saying “Woman’s work is never done.” There they say: “Without cowives, a woman’s work is never done.”
  2. A researcher who worked with the Cheyenne Indians of the United States in the 1930s and 1940s told of a chief who tried to get rid of two of his three wives. All three women defied him, saying that if he sent two of them away, he would have to give away the third as well.
6. Chinese commentators on marriage discouraged a wife from confiding in her husband or telling him about her day. A good wife did not bother her husband with news of her own activities and feelings but treated him “like a guest,” no matter how long they had been married. A husband who demonstrated open affection for his wife, even at home, was seen as having a weak character.
7. In the early eighteenth century, American lovers often said they looked for “candor” in each other. But they were not talking about the soul-baring intimacy idealized by modern Americans, and they certainly did not believe that couples should talk frankly about their grievances. Instead candor meant fairness, kindliness, and good temper. People wanted a spouse who did not pry too deeply.
  1. On the North American plains in the 1930s, a Kiowa Indian woman commented to a researcher that “a woman can always get another husband, but she has only one brother.”
  2. In China it was said that “you have only one family, but you can always get another wife.”
  3. In Christian texts prior to the seventeenth century, the word love usually referred to feelings toward God or neighbors rather than toward a spouse.
  4. In Confucian philosophy, the two strongest relationships in family life are between father and son and between elder brother and younger brother, not between husband and wife. In thirteenth-century China the bond between father and son was so much stronger than the bond between husband and wife that legal commentators insisted a couple do nothing if the patriarch of the household raped his son’s wife. In one case, although the judge was sure that a woman’s rape accusation against her father-in-law was true, he ordered the young man to give up his sentimental desire “to grow old together” with his wife. Loyalty to parents was paramount, and therefore the son should send his wife back to her own father, who could then marry her to someone else. Sons were sometimes ordered beaten for siding with their wives against their father. No wonder that for 1,700 years women in one Chinese province guarded a secret language that they used to commiserate with each other about the griefs of marriage.
  5. In many societies of the past, sexual loyalty was not a high priority. The expectation of mutual fidelity is a rather recent invention. Numerous cultures have allowed husbands to seek sexual gratification outside marriage. Less frequently, but often enough to challenge common preconceptions, wives have also been allowed to do this without threatening the marriage.
  6. In a study of 109 societies, anthropologists found that only 48 forbade extramarital sex to both husbands and wives. When a woman has sex with someone other than her husband and he doesn’t object, anthropologists have traditionally called it wife loaning. When a man does it, they call it male privilege. But in some societies the choice to switch partners rests with the woman.
  7. Among the Dogon of West Africa, young married women publicly pursued extramarital relationships with the encouragement of their mothers.
14. Among the Rukuba of Nigeria, a wife can take a lover at the time of her first marriage. This relationship is so embedded in accepted custom that the lover has the right, later in life, to ask his former mistress to marry her daughter to his son.
  1. Among the Eskimo of northern Alaska, as I noted earlier, husbands and wives, with mutual consent, established comarriages with other couples. Some anthropologists believe cospouse relationships were a more socially acceptable outlet for sexual attraction than was marriage itself. Expressing open jealousy about the sexual relationships involved was considered boorish. Such different notions of marital rights and obligations made divorce and remarriage less emotionally volatile for the Eskimo than it is for most modern Americans.
  2. In fact, the Eskimo believed that a remarried person’s partner had an obligation to allow the former spouse, as well as any children of that union, the right to fish, hunt, and gather in the new spouse’s territory.
  3. Several small-scale societies in South America have sexual and marital norms that are especially startling for Europeans and North Americans. In these groups, people believe that any man who has sex with a woman during her pregnancy contributes part of his biological substance to the child. The husband is recognized as the primary father, but the woman’s lover or lovers also have paternal responsibilities, including the obligation to share food with the woman and her child in the future.
  4. During the 1990s researchers taking life histories of elderly Bari women in Venezuela found that most had taken lovers during at least one of their pregnancies. Their husbands were usually aware and did not object. When a woman gave birth, she would name all the men she had slept with since learning she was pregnant, and a woman attending the birth would tell each of these men: “You have a child.”
In Europe and the United States today such an arrangement would be a surefire recipe for jealousy, bitter breakups, and very mixed-up kids. But among the Bari people this practice was in the best interests of the child. The secondary fathers were expected to provide the child with fish and game, with the result that a child with a secondary father was twice as likely to live to the age of fifteen as a brother or sister without such a father.
  1. Among the Ashanti of Ghana and the Minangkabau of Indonesia, men traditionally live with their mothers and sisters even after marriage.
  2. Men of the Gururumba people in New Guinea sleep in separate houses and work separate plots of land from their wives. The only time husbands and wives are together on a daily basis is when the main meal is being cooked and eaten.
  3. In Zambia, Bemba husbands and wives traditionally do not even eat together. Men and women eat separately, as do boys and girls, in a variety of meal-sharing groups organized by gender, age, kinship, and friendship.
  4. In Austria in the eighteenth century, lower-class married couples commonly lived apart for many years as servants in other people’s houses, taking their meals with their employers rather than their spouses. All these people would be puzzled by our periodic panics about how rarely contemporary families sit down to dinner together. If living together is not always what defines a marriage, neither is economic cooperation always the rule.
  5. Among the Yoruba and many other African societies, husbands and wives do not pool resources in a common household fund. Sometimes a couple doesn’t even share responsibility for their children’s economic welfare. The child is supported by one parent’s lineage rather than by the married couple. If the couple divorces, the child may not even be viewed as biologically related to the parent whose lineage isn’t economically responsible for him.
  6. There are West African societies in which a woman may be married to another woman as a “female husband.” In these cultures, if the wife brings children with her to the marriage or subsequently bears children by a lover, those children are counted as the descendants and heirs of the female “husband” and her extended family.
  7. And numerous African and Native American societies recognize male-male marriages.
  8. What about traditional Chinese and Sudanese ghost or spirit marriages, in which one of the partners is actually dead? In these societies a youth might be given in marriage to the dead son or daughter of another family, in order to forge closer ties between the two sets of relatives. For most of Chinese history the decision to arrange a ghost marriage was made by two sets of parents, without regard to the youth’s wishes.
  9. Among the Toda of southern India, a girl was married off at a young age, sometimes as early as two or three. From then on she was considered the wife not only of the boy to whom she was married but of all his brothers as well. When the girl was old enough to have sex, she usually had sexual relations with all her husbands.
  10. When Jesuit missionaries from France first encountered the North American Montagnais-Naskapi Indians in the early seventeenth century, they were shocked by the native women’s sexual freedom. One missionary warned a Naskapi man that if he did not impose tighter controls on his wife, he would never know for sure which of the children she bore belonged to him. The Indian was equally shocked that this mattered to Europeans. “You French people,” he replied, “love only your own children; but we love all the children of our tribe.”
There's more, but I should stop somewhere .. lol.
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