Over the past few years, scholars have shown a growing interest in mixed families and mixedness. This is reflected in numerous articles and books as well as in special issues of prominent journals devoted to the topic, such as The ANNALS of the American Academy of Political and Social Science in 2015, Ethnicities in 2016, and Recherches Familiales in 2017. Quite surprisingly, and despite the growing interest in this issue, there is no agreedupon scholarly definition of mixedness. A common definition of mixed families, however, is that they are constituted by unconventional and even forbidden marriage or by unions between individuals who belong to specific groups—such as race, nation, class, ethnicity, religion, or some combination of these—that are constructed, depending on the time, the place, and the context, as “different” and socially “distant.”Accordingly, it is also assumed that by their very nature mixed families threaten the social order and collective identities by challenging the prevailing endogamous marital norms and by creating new spaces that disrupt social hierarchies. Moreover, by forming bridges between different groups in society they redraw social boundaries that divide or demarcate individuals and groups and indeed may change societal mainstreams. Also, it is generally agreed that these “barrier-breaking” families are becoming more common, for not only are they part of the globalization process and its intense migration flows, they are also boosted by the continual development of knowledge exchange, global tourism, sports and art, transport, communication, and medical technologies; the emergence of transnational marriage markets; and the growing diversification of family forms. At the current stage of research, it can be argued that the growing body of scholarship already provides us with pivotal insights into the ways that mixedness is formed, lived, contested, fought against, or celebrated, in terms of both the individual and society. It can also be assumed that in the future this research trend will continue, because, as scholars argue, academia itself has a substantial role to play in conceptualizing these processes. Yet, despite the ever-growing number of families that are mixed across national, cultural, racial, and religious boundaries worldwide, it appears that most of the existing research and theorizing on mixedness relates to Western countries, with a special emphasis on English-speaking, North American, and British contexts, where most of the research is carried out. Consequently, research on mixedness in the global village is

中文翻译：

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涨潮？以色列的混合家庭

在过去的几年里，学者们对混合家庭和混合性表现出越来越大的兴趣。这反映在许多文章和书籍以及专门针对该主题的著名期刊的特刊中，例如 2015 年美国政治和社会科学院年鉴、2016 年的种族和 2017 年的家庭研究。 令人惊讶的是，尽管人们对这个问题越来越感兴趣，但学术界并没有对混合性的定义达成一致。然而，混合家庭的一个常见定义是，它们由非常规甚至被禁止的婚姻或属于特定群体的个人之间的结合构成——例如种族、民族、阶级、民族、宗教或这些的某种组合——根据时间、地点和语境，被构建为“不同的”和社会上的“遥远”。“因此，人们还认为，混血家庭的本质是通过挑战盛行的同族婚姻规范和创造扰乱社会等级制度的新空间来威胁社会秩序和集体身份。此外，通过在社会不同群体之间架起桥梁，他们重新划定了划分​​或划分个人和群体的社会界限，甚至可能改变社会主流。此外，人们普遍认为，这些“打破壁垒”的家庭正变得越来越普遍，因为它们不仅是全球化进程及其密集移民流动的一部分，而且还受到知识交流、全球旅游、体育和艺术、交通、通讯和医疗技术；跨国婚姻市场的出现；以及家庭形式的日益多样化。在目前的研究阶段，可以说越来越多的学术机构已经为我们提供了关于混合性在个人和社会方面形成、生活、竞争、对抗或庆祝的方式的关键见解。还可以假设，在未来，这种研究趋势将继续下去，因为正如学者们所说，学术界本身在对这些过程进行概念化方面可以发挥重要作用。然而，尽管世界范围内跨越国家、文化、种族和宗教界限的家庭数量不断增加，但似乎大多数现有的关于混合性的研究和理论都与西方国家有关，特别强调说英语，北美和英国的背景，大多数研究都在这里进行。因此，对地球村混合性的研究是