**4. Conclusions**

The domestic space of the interfaith family is a very different setting for interfaith interaction than the negotiations of shared civic space, or even of institutional interfaith cooperation. As with any interfaith dynamic, the broader cultural context in which the interfaith family is set is terribly important—the religions exist in historically and culturally unique relationship to each other. The domestic space, however, introduces some unique complications. The emotional stakes of the private, domestic space turn out to be much higher, and the compromises can be, or feel like, zero sum games. If your spouse has a Christmas tree in your home, it is no longer a home to which you can retreat, and if your spouse has decreed or requested that there be no tree, your home may feel depressingly devoid of holiday cheer. Though compromises are possible, and sometimes work, at other times, they leave neither person feeling satisfied with their home, and unlike with public shared space, there is no place to retreat and "have it your way." Lastly, while gender dynamics are not entirely absent from interfaith engagemen<sup>t</sup> between religious groups or otherwise, within the public square, they do not shape the fundamental power dynamic of the negotiations in which heterosexual couples find themselves making decisions about interfaith family life in the context of strict gender roles and divisions of labor—ideologies to which they might or might not subscribe, but which often shape their interactions none the less.

**Funding:** This research received no external funding.

**Acknowledgments:** I would like to thank S. Brent Plate, Yohan Yoo, and Song-Chong Lee for the opportunity to participate in the conference "Religious Conflict and Coexistence: The Korean Context and Beyond" and for the invitation to submit to this special issue. I would also like to thank everyone who participated in the conference for their feedback and Minah Kim for her tireless organizing and hospitality. In addition, thank you to Shari Rabin, Adrienne Krone, Shreena Gandhi, Melissa Borja, and Brandon Bayne for their feedback on this article.

**Conflicts of Interest:** The author declares no conflict of interest.
