<?xml version="1.0" encoding="UTF-8"?><xml><records><record><source-app name="Biblio" version="7.x">Drupal-Biblio</source-app><ref-type>17</ref-type><contributors><authors><author><style face="normal" font="default" size="100%">Kaczmarek-Day, Aleksandra</style></author></authors></contributors><titles><title><style face="normal" font="default" size="100%">‘White Dress, Guests and Presents’: Polish Migrant Families’ Practice of First Communion and Negotiation of Catholic Identities in Wales</style></title><secondary-title><style face="normal" font="default" size="100%">Central and Eastern European Migration Review</style></secondary-title></titles><keywords><keyword><style  face="normal" font="default" size="100%">Catholic identity</style></keyword><keyword><style  face="normal" font="default" size="100%">First Communion ritual</style></keyword><keyword><style  face="normal" font="default" size="100%">mothers</style></keyword><keyword><style  face="normal" font="default" size="100%">Polish migrants</style></keyword><keyword><style  face="normal" font="default" size="100%">Wales</style></keyword></keywords><dates><year><style  face="normal" font="default" size="100%">2018</style></year></dates><volume><style face="normal" font="default" size="100%">7</style></volume><pages><style face="normal" font="default" size="100%">165-83</style></pages><abstract><style face="normal" font="default" size="100%">&lt;p&gt;This article examines how migration to Wales modifies Polish Catholic families&amp;rsquo; religious practices. It focuses on how the First Communion ceremony is performed. Within the Polish migrant community I witnessed three distinct ways of arranging this. Some families travelled to Poland to their parish churches of origin. Of those who celebrated it in Wales, some did so in a Polish church, others in their children&amp;rsquo;s Catholic school&amp;rsquo;s church. These choices had different effects. Holding First Communion in Poland confirmed children&amp;rsquo;s Polish identity and home-country bonds. It exemplified both the fluidity of the families&amp;rsquo; intra-European migration experience and the strength of transnational networking. Holding it in the local Polish parish reinforced both families&amp;rsquo; and childrens&amp;rsquo; identification as Polish Catholics. In the school&amp;rsquo;s church, it strengthened migrant families&amp;rsquo; negotiations of belonging and their children&amp;rsquo;s integration into the Welsh locality. Mothers&amp;rsquo; active involvement in all settings led some to contest Polish religious customs and revealed emerging identifications related to children&amp;rsquo;s wellbeing and belonging. Unlike arrangements traditional in Poland, families&amp;rsquo; religious practices in Wales seem to have become more individual, less collective.&lt;/p&gt;</style></abstract><issue><style face="normal" font="default" size="100%">2</style></issue><custom2><style face="normal" font="default" size="100%">&lt;p&gt;30 April 2017&lt;/p&gt;</style></custom2><custom3><style face="normal" font="default" size="100%">&lt;p&gt;7 May 2018&lt;/p&gt;</style></custom3><custom4><style face="normal" font="default" size="100%">&lt;p&gt;13 June 2018&lt;/p&gt;</style></custom4></record></records></xml>