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1
IBRAHIM, FARHANA. „Cross-Border Intimacies: Marriage, migration, and citizenship in western India“. Modern Asian Studies 52, Nr. 5 (21.06.2018): 1664–91. http://dx.doi.org/10.1017/s0026749x16000810.
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AbstractThis article examines intersections between sexuality, migration, and citizenship in the context of cross-border and cross-region marriage migration in Kutch, Gujarat, to underscore that women's mobility across borders is one site on which national cultural and political anxieties unfold. It argues that contemporary cross-region marriage migration must be located within the larger political economy of such marriages, and should take into account the historical trajectories of marriage migration in particular regions. To this end, it examines three instances of marriage migration in Kutch: the princely state's marriages with Sindh, nineteenth-century marriages between merchants from Kutch and women from Africa, and contemporary marriage migration into Kutch from Bengal. The article asks whether the relative evaluation of these marriages by the state can be viewed in relation to the settlement policies undertaken after partition, where borderlands were to be settled with those who were deemed loyal citizens. Finally, by historicizing marriage—as structure, but also aspirational category—it seeks to move away from the singularity of marriage as framed in the dominant sociological discourse on marriage in South Asia.
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DAY, CATHY, und MALCOLM SMITH. „COUSIN MARRIAGE IN SOUTH-WESTERN ENGLAND IN THE NINETEENTH CENTURY“. Journal of Biosocial Science 45, Nr. 3 (20.08.2012): 405–14. http://dx.doi.org/10.1017/s0021932012000491.
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SummaryKnowledge of inbreeding levels in historical times is necessary to estimate the health consequences of past inbreeding, and to contextualize the current public debate about cousin marriage in Britain. This research aims to calculate the level of cousin marriage using the intensive technique of multi-source parish reconstitution and to determine whether village organization, religion and occupational class influenced the level of consanguineous marriage. A wide variety of documentary sources were used to create extensive pedigrees of spouses in over 800 marriages in the 19th century in the rural villages of Stourton and Kilmington. The closed village of Stourton had higher levels of inbreeding than the open village of Kilmington. Catholics had lower rates of 1st cousin marriage but higher rates of 2nd cousin marriage than Protestants. Farmers had higher levels of 1st cousin marriage than labourers. The levels of consanguinity in south-western Wiltshire in the 19th century were related to the economic structure of the villages and the religion and social class of the spouses.
3
Fan, C. Cindy, und Ling Li. „Marriage and Migration in Transitional China: A Field Study of Gaozhou, Western Guangdong“. Environment and Planning A: Economy and Space 34, Nr. 4 (April 2002): 619–38. http://dx.doi.org/10.1068/a34116.
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Marriage and marriage migration are often downplayed in the migration literature. The role of location in the decisionmaking underlying marriage migration, and the relations between marriage and labor migration, are little understood. Research that focuses on international marriages and on Western or capitalist economies has highlighted marriage as a strategy, but little attention is given to domestic marriage migration and to socialist and transitional economies. In this paper, through a field study of two villages in western Guangdong, China, and analysis of quantitative and qualitative data from that study, we wish to advance two arguments. First, we argue that changes in the spatial economy have reinforced the importance of location in the matching and trade-off processes that lead to marriage migration. Evidence of spatial hypergamy across long distance supports the notion that marriage is a means for peasant women to move to more favorable locations. Second, we show that increased opportunities for labor migration—a product of economic transition—have enlarged peasants' marriage market and at the same time promoted division of labor within marriage. The findings underscore household and individual strategies in response to macrolevel constraints and opportunities, the centrality of marriage for understanding migration, and the relations between marriage and labor migration.
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Olungah, Charles Owuor. „Marriage and Family Instability in Modern Kenya: The Case of Western Kenya“. Advances in Social Sciences Research Journal 10, Nr. 8 (26.08.2023): 326–40. http://dx.doi.org/10.14738/assrj.108.15344.
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Marriage institution has provided the anchorage and the rationale for Africa to be termed as the ‘continent of the family’. This coveted identity is however, in total decline given the new realities and circumstances surrounding the institution. This is occasioned by family instability in which most marriages no longer hold. Traditional African family patterns are slowly but progressively being altered as a result of modernization. Family patterns that were the norm in African societies are gradually being altered and substituted by modern values and the vows common in churches ‘until death do we part’ are no-longer tenable. Changes in the African family is being felt in fertility rates, are at marriage, marriage patterns and marital stability. Based on opportunistic sampling that conveniently selected 26 maternal dyads (consisting of mothers and their daughters who are married with at least two children) within the Western Kenya region, the study examined through in-depth interviews, the trends that depict family patterns in Kenya. It teased out two key issues connected with the African family patterns that is marriage and familial stability with the goal of illuminating the changes that are characterizing their prevalence. The comparative study between the mothers and their daughters regarding the nature of their marriages and the effects on familial stability concludes that marriage is under siege and innovative processes are needed to change the tide since the present generation are too casual in their marital relationship and the institution is fast losing its grip.
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Sri Hariati und Haeratun. „Study on the Granting of Marriage License to Civil Servants“. International Journal of Integrative Sciences 2, Nr. 8 (04.09.2023): 1319–30. http://dx.doi.org/10.55927/ijis.v2i8.5672.
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Marriage is a very important institution in society. The existence of the institution is to legalize the legal relationship between a man and a woman. Marriage, according to Law Number 1 of 1974 Concerning Marriage and Islamic Law, not only seen from a purely formal aspect, but also from a religious and social aspect. In the religious aspect to determine the validity of marriage, while the formal aspect is related to administrative aspects, namely registration at the Office of Religious Affairs and civil registration. In the conception of Western civil law, marriage is seen in civil relations only. It means that the law does not interfere in ceremonies held by the church. The law only concerns "civil marriages", namely marriages that take place in the presence of a civil registry employee
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Acharya, Pitambar, und Benjamin Welsh. „Early and Forced Child Marriages in Rural Western Nepal“. Journal of Underrepresented & Minority Progress 1, Nr. 1 (01.12.2017): 95–110. http://dx.doi.org/10.32674/jump.v1i1.38.
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After reviewing the state of early and forced child marriage (ECM) globally and nationally within Nepal, this research assessed the determinants, consequences and preventive measures of ECM in rural municipalities in Nepal today. This mixed method surveyed 167 households taking 15 % sample from the clusters of three wards of Badhaiyatal Rural Municipality in Bardiya and Dullu Municipality in Dailekh of Western Nepal. Besides household survey, six Focus Group Discussions (FGDs), 16 Key Informant's Interviews (KIIs), and 12 In-depth-Interviews (IDIs) were also conducted. There was the prevalence of ECM in 94% of the total sampled households. Majority (64%) of the marriages had taken place at the age of 15-19 years. Besides, about 23% of the marriage had occurred at 10-14 years. Average age at marriage was 16.5 years. Lack of awareness, self-elopement, misuse of social media, and parents’ perception of daughters as burden were some contributing factors of ECM. Unsafe sexual behavior, unwanted pregnancy and its risk to unsafe abortion, maternal and child mortality, deprivation of education and self- dependence and violence were some effects of ECM. Recommendations to address ECM and curb its negative effects are presented.
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Alqashan, Humoud, und Hayfaa Alkandari. „Attitudes of Kuwaiti Young Adults toward Marriage and Divorce:“. Advances in Social Work 11, Nr. 1 (18.03.2010): 33–47. http://dx.doi.org/10.18060/255.
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This study investigates whether parental marital status affects young adults’ attitudes toward marriage and divorce. There exists a vast amount of literature on the impact of divorce on young adults in Western cultures; however, no previous empirical studies have been conducted on the attitudes of young adults from intact and divorced families in the Gulf region or in Arab countries in the Middle East. The sample of the study consisted of 661 young adults from Kuwait University (from divorced and intact families). The findings reveal that adults whose parents divorced show fewer positive attitudes toward marriage than do those individuals from intact marriages. The study also suggests that adults whose parents were divorced carry more positive attitudes toward divorce compared with individuals from intact marriages. Furthermore, gender was found to be an important factor in shaping attitudes toward marriage and divorce. A longitudinal study is recommended to look at the changes in young adults’ attitudes toward marriage and divorce over time, which will help to identify the influence of other factors of attitudes toward marriage and divorce.
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Mwaba, Kelvin. „Attitudes and beliefs about homosexuality and same-sex marriage among a sample of South African students“. Social Behavior and Personality: an international journal 37, Nr. 6 (01.07.2009): 801–4. http://dx.doi.org/10.2224/sbp.2009.37.6.801.
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With the enactment of the Civil Unions Bill in 2006, South Africa became the fifth country in the world, and the first in Africa, to legalize same-sex marriage. While supporters of the bill hailed the decision as signaling the end of discrimination against homosexual couples, critics slammed it as undermining traditional marriage between a man and woman. The attitudes and beliefs of a sample of South African students regarding homosexuality and same-sex marriage were investigated. A survey was conducted among a sample of 150 undergraduate students at a predominantly black university in the Western Cape. Results showed that 71% viewed same-sex marriages as strange and supported religious groups opposed to such marriages. Close to 40% supported discrimination against homosexuals with 46% indicating that they should be denied the right to adopt children. It is concluded that, despite having legal protection, public acceptance of homosexuals and same-sex marriage may be quite limited in South Africa.
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Pollack, Neal. „A Western Marriage Meets Its Fate“. American Book Review 28, Nr. 1 (2006): 11. http://dx.doi.org/10.1353/abr.2006.0186.
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Georgieva, Sashka. „BULGARIANSERBIAN MARITAL DIPLOMACY FROM THE END OF 13th TO THE BEGINNING OF 14th CENTURY“. Историјски часопис, Nr. 66/2017 (31.12.2017): 85–127. http://dx.doi.org/10.34298/ic1766085g.
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Abstract: The article deals with marital agreements that had a bearing on Bulgarian-Serbian foreign policy relations between the 1280s and the beginning of the 1320s. There are five such agreements. Three are connected with the Bulgarian capital of Turnovo: the marriage of Milutin and Anna, the daughter of Tsar Georgi I Terter; the marriage of Theodora, the daughter of King Smilets (1292–1298) and Stefan, future King Stefan Dečanski, the son of Milutin; and the marriage project between the widow of Smilets and Milutin himself. The other two are the result of Serbia’s relations with the north-western Bulgarian city of Vidin: the marriage of Shishman with the daughter of Dragoš, the grand župan of Milutin and the marriage of Mihail Shishman with Anna/Neda, Milutin’s daughter. Keywords: Milutin, Georgi I Terter, Stefan Dečanski, Mihail Shishman, Anna/Neda, diplomatic marriages.
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Haselau, Catherine, Madhubala Kasiram und Barbara Simpson. „AFRICAN MARRIAGE COUNSELLING AND THE RELEVANCE OF WESTERN MODELS OF COUNSELLING“. Southern African Journal of Social Work and Social Development 27, Nr. 2 (01.08.2015): 169–86. http://dx.doi.org/10.25159/2415-5829/367.
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This article explores the relevance of Western models of marriage counselling in the African context and specifically with Zulu couples. It argues that because of different worldviews, there are elements of western therapeutic approaches with couples that do not fit with the beliefs and values of many African people. The article examines some of the philosophies that underlie marriage in contemporary Zulu society, as well as the worldview, values and practices of Zulu people with regard to marriage. It then examines a selection of Western marriage counselling approaches in order to establish whether the Western based marriage counselling theories that are taught and practiced by social workers in South Africa today are relevant when used with Zulu couples.
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Alharahsheh, Sanaa Taha, und Faras Khalid Almeer. „Cross-National Marriage in Qatar“. Hawwa 16, Nr. 1-3 (27.11.2018): 170–204. http://dx.doi.org/10.1163/15692086-12341336.
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AbstractWhile cross-national marriage has come to public attention and is gaining traction in Western scholarship, it is still an understudied phenomenon in the Arab region, including Qatar. Therefore, the aim of this study is to explore and describe the phenomenological constructs of cross-national marriages by Qataris through documenting the societal perception, family reaction, and motivating factors behind this marriage form. To achieve the study’s aim, a phenomenological qualitative method was used along with in-depth interviews as the primary source of data collection. The results indicated that cross-national marriage among Qataris is on the rise. Qatari society has become more accepting of cross-national marriage over the years. Yet, negative perceptions and resistance to cross-national marriage still persist. Furthermore, acceptance and consent are not expressed uniformly between families. Some families are more open and supportive towards cross-national marriages, while others express rejection and resentment that may or may not resolve itself as time passes. The results further showed that the costs of marriage and mahr (dowry), background similarities, exposure to other nationalities, and attraction to individual attributes have been identified as dominant reasons for interviewees who chose to marry outside their nationality. More research is needed to further investigate this phenomenon using a mixed-method approach.
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Ahdar, Rex. „Solemnisation of Same-sex Marriage and Religious Freedom“. Ecclesiastical Law Journal 16, Nr. 3 (13.08.2014): 283–305. http://dx.doi.org/10.1017/s0956618x14000507.
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Same-sex marriage is legal or likely to be legalised in many Western nations. One important safeguard invariably incorporated in the legislation providing for same-sex marriage has been an exemption for religious ministers who object to solemnising such marriages. Another category of potential objectors consists of marriage registrars, commissioners or celebrants employed or appointed by the state. By contrast, an accommodation grounded in the right of religious freedom and conscience for these governmental celebrants has not been granted. This article examines the introduction of same-sex marriage in three jurisdictions – England and Wales, New Zealand and Canada. It analyses the precise ambit of the exemption for religious celebrants, considers the vulnerability of such exemptions to future legal challenge and questions the validity of denying free exercise accommodation to state-appointed celebrants.
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GORDON, ELEANOR. „IRREGULAR MARRIAGE AND COHABITATION IN SCOTLAND, 1855–1939: OFFICIAL POLICY AND POPULAR PRACTICE“. Historical Journal 58, Nr. 4 (29.10.2015): 1059–79. http://dx.doi.org/10.1017/s0018246x14000636.
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AbstractScotland was unique in Western Europe in continuing to accord legal validity to irregular marriage until 1939 with one form of irregular marriage remaining legal until 2006. This article examines official attitudes to irregular marriage in Scotland in the period 1855–1939 as well as its incidence and popularity amongst the populace. The article argues that irregular marriage was narrowly defined by the authorities as meaning those irregular marriages that had been registered. Other forms of irregular marriage were often deemed to be cohabitation or concubinage which was regarded as morally reprehensible. However, authorities, including Poor Law officers, could also be flexible and sympathetic in their treatment of couples who lived together where the law was perceived to be rigid. Although it is impossible to quantify the numbers of couples who lived in non-registered informal unions, the evidence suggests that there were significant numbers but that in the majority of cases couples cohabited because they were unable to marry for legal, religious, or financial reasons.
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Yunizar, Cahya H., Zha B. Xiong und Catherine Solheim. „Exploring Women’s Lived Experiences of Early Marriage in Rural Indonesia“. Journal of Asian Research 7, Nr. 4 (09.11.2023): p22. http://dx.doi.org/10.22158/jar.v7n4p22.
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Early marriage is still a global concern, and Indonesia ranks second behind Cambodia in the number of early marriages within the ASEAN region. Despite the spread of technology and the influence of Western media, some Indonesian families, especially those who live in rural areas, continue to practice early marriage. Therefore, the purpose of this study was to understand the reasons behind early marriage based on the perspective of Indonesian women who were married before the age of 18. Based on a phenomenological approach, thirty women, ages 18-45, from the Madurese community in Situbondo, East Java participated in the study. Results showed that young Madurese women decided to get married for love and companionship, as well as for economic benefits and protecting the family’s honor. Participants also believed that cultural norms and values related to marriage, sexual purity, and gender expectations play a role in early marriage. Suggestions for future studies and community interventions are discussed.
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Sowey, Helen. „From an emic perspective: Exploring consent in forced marriage law“. Australian & New Zealand Journal of Criminology 51, Nr. 2 (07.04.2017): 258–74. http://dx.doi.org/10.1177/0004865817701982.
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Forced marriage was criminalised in Australia in March 2013, putting the issue on the agenda of policy-makers and social service providers. Increasingly, however, it is being recognised that criminal laws alone cannot address the practice; protective and preventative strategies are also needed. This paper argues that strategies to address forced marriage will be most effective if they are informed by contextualised and emic understandings of the phenomenon, that is, by the perspectives of individuals, families and communities who are directly affected by forced marriage. Primary research is required to obtain such perspectives. Research into forced marriage in Australia is still in its infancy, and primary research is almost non-existent. This paper, then, looks to primary research from the UK and other comparable Western multicultural nations, offering a critique of this body of literature before drawing out what is revealed about why marriages are forced, how marriages are forced, and what people in forced marriage situations want. The implications of criminal prosecution are then considered in light of this emic understanding. The legal definition of forced marriage hinges on the concept of consent: it is consent that distinguishes an arranged marriage from a forced one. In the UK, the notion of consent has been robustly problematised. However this is not the case in Australia at present, and this paper critiques the value of the concept of consent given the social contexts of forced marriage described above. The implications of this critique for the application of Australia’s forced marriage law are then considered. Finally, from a place of contextualised and emic understanding of forced marriage, this paper considers how protective and preventative strategies might be enhanced.
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Lapanun, Patcharin. „Masculinity, Marriage and Migration“. Asian Journal of Social Science 46, Nr. 1-2 (2018): 111–31. http://dx.doi.org/10.1163/15685314-04601006.
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This article reviews the literature on masculinity and marriages, focusing on Thai women-farang (Caucasian) men marriages and how these relationships have been conceptualised. The review highlights the shift from emphasising the political, economic and international-relations dimensions that determine marriages to agency analysis, in which individual choices are informed by local and Western cultures/norms, global opportunities and local constraints. While studies have focused on women and their agency, men’s experiences are only beginning to emerge in recent scholarship, indicating both the negotiation and vulnerability of farang men coming from a more advantageous position. Studies of Thai-farang marriages have often centred on the presence of American troops in Thailand during the Vietnam War (1965–1975), while ignoring those that date back centuries. I posit that the history of transnational marriage should be considered in terms of changing structural conditions and that the balance between structural- and agency-centred explanations must be recognised.
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Yogi, Belpatra Nath. „Factors Associated with Early Marriage in Rural Mid-Western Nepal“. Journal of Health Promotion 8 (22.11.2020): 63–72. http://dx.doi.org/10.3126/jhp.v8i0.32986.
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Early (or child) marriage is a global public health issue influenced by a complex web of factors including socio-demographic conditions of the people. The present paper aims to examine factors associated with early marriageamong the people in rural communities of Nepal. A cross-sectional end-line study was carried out among 155 married respondents selected through cluster cum convenience sampling from six clusters of two rural districts of Mid-western Nepal. The mean age at first marriage was 18.4 years (SD=3.83). Two-third of them had an early marriage and the proportion of early marriage was remarkably higher among women than men (77.8% vs. 42.6%). The prevalence of early marriage was the most common among those of women, age-group of 35-44 years, illiterate and basic literate ones, nuclear and small families, and Janajatis. Sex and educational status of the respondents had a statistically significant association with their marital age (p < 0.05) and were major factors associated with early marriage but other socio-demographic factors such as age, caste/ethnicity, family type, family size and source of income were notfound directlyassociated with early marriage for the sample. Future research efforts should prioritize gender-transformative interventions to recognize and confront inequitable gender norms and actions.
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Brown, Hayley. „The Marriage Knot: Marriage and Divorce in Colonial Western Australia 1829–1900“. Australian Historical Studies 45, Nr. 1 (02.01.2014): 150–51. http://dx.doi.org/10.1080/1031461x.2014.877799.
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Thomas, Nicholas. „CONTRASTS MARRIAGE AND IDENTITY IN WESTERN FIJI“. Oceania 62, Nr. 4 (Juni 1992): 317–29. http://dx.doi.org/10.1002/j.1834-4461.1992.tb00360.x.
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Oladosu-Uthman, Habibat. „“THIS MAN IS MY WIFE”: THE SAME-SEX MARRIAGE PROHIBITION ACT OF 2014 IN NIGERIA“. Journal of Law and Religion 36, Nr. 1 (April 2021): 92–104. http://dx.doi.org/10.1017/jlr.2020.53.
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AbstractThe increased visibility of same-sex relationships and the call for same-sex marriages have been particular challenges to the traditional marriage system in Africa in the contemporary period. While some critics have argued, erroneously, that same-sex relationships were completely unknown to the African continent until the advent of Western modernity, others have suggested that the practices speak to a greater malaise confronting African societies. Nigeria is not an exception in this case. In light of these trends, this article examines the Same-Sex Marriage Prohibition Act, which was promulgated by the Nigerian government in 2014 and has since led to infractions upon the human rights of citizens in same-sex relationships. The article examines these developments around same-sex relationships in the context of wider social and economic challenges to the traditional marriage institution in Nigeria.
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SHERIF, BAHIRA. „The Prayer of a Married Man Is Equal to Seventy Prayers of a Single Man“. Journal of Family Issues 20, Nr. 5 (September 1999): 617–32. http://dx.doi.org/10.1177/019251399020005003.
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This study examines the central role of marriage among upper-middle-class Muslim Egyptians in Cairo, Egypt. It is based on ethnographic fieldwork carried out over a total of 20 months by the author between 1988 and 1996. Using religious and legal sources as well as semistructured interviews and participant observation among two generations of 20 households, this study indicates that marriage continues to occupy a significant place in the life course of both upper-middle-class Muslim men and women. This article indicates that societal norms, as well as family structure and expectations, influence the prevalence of marriage as a necessary rite of passage for achieving adulthood among this class of Egyptians. Furthermore, this article describes the actual customs, beliefs, and practices associated with Muslim Egyptian marriages to counteract the Western bias that often obscures studies of this area of the world.
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Velková, Alice. „INFLUENCE OF BIRTH ORDER AND INHERITANCE PRACTICE ON MARRIAGES OF PEASANT DAUGHTERS IN THE RURAL SOCIETY OF PRE-INDUSTRIAL BOHEMIA, 1701–1850“. Historická demografie 47, Nr. 1 (12.07.2023): 1–27. http://dx.doi.org/10.21104/hd.2023.1.01.
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The study examines the question of whether birth order influenced the marriage circumstances of peasant daughters and whether a change in inheritance practice influenced marriage strategies. The research was conducted on the Šťáhlavy estate in western Bohemia, where 94 families, formed in 1701–1820, were selected. The sample under study was made up of 256 daughters surviving into adulthood, divided into four categories based on birth order (eldest, youngest, middle, and only daughters). The research focused on several parameters, such as how large the percentage of women who entered into marriage was. It was also examined whether they entered into homogamous marriages as regards social class, age and family status and whether they married while their fathers were still alive. All these parameters were observed in the context of a change in inheritance practice (1787) consisting of ultimogeniture being gradually replaced by primogeniture.
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Orera, Nahashon. „Colonial Legacies and Their Implication to Marriage Relations among the Gusii of Kenya (1895-1960)“. East African Journal of Traditions, Culture and Religion 6, Nr. 1 (12.01.2023): 8–15. http://dx.doi.org/10.37284/eajtcr.6.1.1045.
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This paper examines the legacies of colonialism using Abagusii, a community in western Kenya, as a case study. Firstly, the paper briefly summarizes the key aspects of Abagusii marriage relations in pre-colonial society. It then defines colonialism in the context of Gusii and examines the effects of invasion, the spread of western ideals, the influence of western education, and missionary interactions in the highlands. The research also looks at how colonial economic and social policies affected marriage relationships. The main contention made in this essay is that pre-colonial and colonial social-political and economic dynamics, in combination, have shaped and continued marriage ties across time
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Magee, Dana. „Real Love or the Dark Reality of Human Trafficking? A Literature Examination of Filipina Mail-Order Brides“. Canadian Journal of Family and Youth / Le Journal Canadien de Famille et de la Jeunesse 15, Nr. 2 (01.01.2023): 14–22. http://dx.doi.org/10.29173/cjfy29868.
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This paper examines available literature of the practice of the mail-order bride industry, both within historical and contemporary contexts, with particular emphasis on Filipina women. With thousands of women immigrating to Western countries annually through the unregulated market of the marriage-order industry, scholars offer differing perspectives on the legitimacy of the arrangements. This paper analyzes the arguments made by scholars that the practice is inherently abusive, subjecting women to human trafficking. It also considers the arguments that mail-order marriages can be an empowering opportunity, citing the economic and social advantages afforded by immigrating to Western countries. Lastly, through available research which conducted interviews with mail-order brides, this paper examines women’s firsthand experiences and thoughts regarding the industry and their satisfaction within their marriages.
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Idriss, Mohammad Mazher. „Muslim Marriage in Western Courts: Lost in Transplantation“. Religion & Human Rights 6, Nr. 2 (2011): 195–98. http://dx.doi.org/10.1163/187103211x576116.
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Larsson, Göran. „Muslim Marriage in Western Courts: Lost in Transplantation“. Journal of Religion in Europe 4, Nr. 3 (2011): 510–11. http://dx.doi.org/10.1163/187489211x592067.
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Harrell, Stevan. „Aspects of Marriage in Three South-western Villages“. China Quarterly 130 (Juni 1992): 323–37. http://dx.doi.org/10.1017/s0305741000040753.
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In their effect on marriage and the family, as in so many other domains, the reforms can be seen as having a dual thrust. On the one hand, by giving the land in long-term leases back to the family, and allowing it to invest in a variety of small and medium-sized ventures, they have restored something like the situation in rural China before the collectivization of 1956, when the family estate was the source of income and investment in opportunity for most rural Chinese. On the other hand, the reforms have been undertaken explicitly in the name of modernization, and the increases in both agricultural and rural industrial yields, along with the rise in household entrepreneurship, have taken China in some ways even further from the feudalism of pre-revolutionary days than it was during the collective era.
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Foreman-Peck, James. „The Western European marriage pattern and economic development“. Explorations in Economic History 48, Nr. 2 (April 2011): 292–309. http://dx.doi.org/10.1016/j.eeh.2011.01.002.
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Bittles, AH. „The bases of western attitudes to consanguineous marriage“. Developmental Medicine & Child Neurology 45, Nr. 2 (13.02.2007): 135–38. http://dx.doi.org/10.1111/j.1469-8749.2003.tb00917.x.
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Grillo, Ralph. „Muslim Marriage in Western Courts: Lost in Transplantation“. Journal of Ethnic and Migration Studies 38, Nr. 4 (April 2012): 708–9. http://dx.doi.org/10.1080/1369183x.2011.644754.
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Baykara-Krumme, Helen. „Impacts of Migration on Marriage Arrangement: A Comparison of Turkish Families in Turkey and Western Europe“. Journal of Family Issues 38, Nr. 15 (21.07.2015): 2150–77. http://dx.doi.org/10.1177/0192513x15594205.
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This study addresses parental involvement in spousal choice and the impacts of migration. Individual and parental characteristics are analyzed as determinants of arranged versus couple-initiated marriages in Turkish families in Turkey and abroad. Analyses are based on the 2000 Families study “Migration Histories of Turks in Europe” and indicate a strong decline of arranged marriages over the past four decades. Arranged marriages are less frequent among migrants in Western Europe than among stayers in Turkey. The difference is largest for second-generation children. This pattern can only partly be explained by their higher educational attainment. Moreover, lower-educated parents are more involved in spousal choice, whereas parental religiosity does not make any difference. Parents strongly transmit their own marriage patterns to their children, but transmission is weaker in migration. Results suggest migration-specific intergenerational adaptation processes in times of general global social and cultural change.
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Tugume, Benon. „FEMALE CHAUVINISTS AND MALE PATRIARCHS: A CRITICAL ANALYSIS OF GENDER RELATIONS IN AMA ATA AIDOO’S CHANGES: A LOVE STORY“. Imbizo 7, Nr. 1 (24.02.2017): 91–100. http://dx.doi.org/10.25159/2078-9785/1928.
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This article examines gender relations in Ama Ata Aidoo’s Changes: A Love Story. The novel depicts a gender crisis among the educated and career-oriented women working in government offices in Accra. The focus is on women’s education, sexuality, marriage, and marital rape. The three women protagonists, Esi, Opokuya and Fusena, find the institution of marriage challenging and hold the view that it hampers their career development. Esi is highly educated compared to the other female characters. She is a female chauvinist, who feels too powerful to be controlled by a man. She finds herself in the most complicated situation in her marriage, because of her feminist views, which she acquired from Western education. Although she abhors the dominance of men over women, her sexuality naturally brings her into relationships with male patriarchs. Her views about love and marriage are superficial and irreconcilable with the realities of her society. She divorces her first husband because of marital rape and goes into a polygamous marriage, which she also finds unfulfilling. In this article, I argue that Esi’s problems in her first marriage are due to her uncompromising character and her inability to engage her husband in order to strike a balance between family obligations and career goals. In addition, I argue that Esi does not realise her expectations in the second marriage because she emotionally and selfishly goes into it without understanding the rules that govern polygamous marriages.
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Lucas, Peter. „Common Law Marriage“. Cambridge Law Journal 49, Nr. 1 (März 1990): 117–34. http://dx.doi.org/10.1017/s0008197300106920.
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The expression “common law marriage” has layers of paradox. It now denotes, as Mr. J. C. Hall pointed out in a recent article in this Journal, a relationship whose characteristic is precisely that it is extra-marital. Previously, for many centuries, the validity of such a marriage was a matter not for the common but the canon law and so, before the Reformation, for the canon law of Rome, the ius commune, Maitland's “wonderful system” administered by the courts Christian and directly applicable throughout western Christendom. The story of the common law marriage in England, Scotland and Ireland offers glimpses of great historical processes and-provides a wider context in which to consider the question raised by Mr Hall as to the survival, or revival, of the common law marriage in England.
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Ли, Чжэнвэн. „«MARRYING SOONER IS MORE PROFITABLE AT HOME»: A COMPARATIVE STUDY OF THE DIFFERENCES BETWEEN RUSSIAN AND WESTERN EUROPEAN MODELS OF MAR-RIAGE IN THE 18TH-19TH CENTURIES“. Вестник Тверского государственного университета. Серия: История, Nr. 2(62) (07.07.2022): 61–80. http://dx.doi.org/10.26456/vthistory/2022.2.061-080.
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В XVIII-XIX вв. в России господствовала модель всеобщего и раннего брака, которая сильно отличалась от западноевропейской. Автор устанавливает четыре причины такого различия. Во-первых, в России не сформировалась концепция брака, основанная на любви и личного согласия обеих сторон, характерная для религиозно-культурного фона и эмоциональной основы брака в Западной Европе и России. Во-вторых, в России по причине высокой детской смертности и низкой продолжительности жизни крестьяне были более склонны рано вступать в брак и рано рожать детей, чтобы повысить рождаемость. В-третьих, в России при низком уровне урбанизации, социальной мобильности и устойчивости традиционных сельских социальных структур и концепции брака широкое распространение ранних браков определялось спросом на семейный труд в традиционном земледелии. В-четвёртых, брак русских крестьян не основывался на личной собственности на землю, наоборот, при общинном землевладении женитьба приносила семье новые земли. Более того, русские новобрачные обычно не выделялись после брака, а продолжали жить с родителями вместе; не наследовали семейную землю от родителей при бракосочетании, а владели имуществом всей семьёй. Такая семейная система закрепляла патриархальные права и объективно поддерживала всеобщий ранний брак. Автор не соглашается с концепцией Джона Хайнала о разделении Европы на брачные модели на восточную и западную половины. In the 18th and 19th centuries, the model of general and early marriage dominated in Russia, which was very different from the Western European one. This difference was due to four socio-economic reasons. Firstly, the religious and cultural background and the emotional basis of marriage in Western Europe and Russia were different, so the concept of marriage based on the love and personal consent of both parties did not form in Russia. Second, because Russian infant mortality was too high and life ex-pectancy was too low, peasants were more likely to marry early and have children early in order to increase the birth rate. Thirdly, in contrast to the accelerated development of industry, trade and labor markets in Western Europe, the widespread early marriage of Russian peasants was mainly de-termined by the demand for family labor in traditional agriculture, and the level of urbanization and social mobility was very low, which makes it impossible to destroy traditional rural social structures and the concept of marriage. Fourthly, the marriage of Russian peasants was not based on personal ownership of land, on the contrary, with communal land owner-ship, marriage brought new lands to the family. Moreover, Russian new-lyweds usually did not stand out after marriage, but continued to live with their parents together; did not inherit family land from their parents at marriage, but owned the property of the whole family. Such a family sys-tem consolidated patriarchal rights and objectively supported universal early marriage. Although different models and logics of marriage have formed in Russia and Western Europe, it would be unreasonable to divide Europe into eastern and western halves in a straight line.
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Lindholm, Charles. „Love and Structure“. Theory, Culture & Society 15, Nr. 3-4 (August 1998): 243–63. http://dx.doi.org/10.1177/0263276498015003011.
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Is romantic love a particularly Western and modern phenomenon, as many social theorists argue, or a universal experience, as sociobiologists claim? This article argues that both these approaches err in taking sexual attraction as the essential characteristic of romance, whereas historical and personal accounts stress idealization of a particular other. Romantic love is properly defined as an experience of transcendence and is elaborated in cultural configurations of three basic types. The first is in hierarchical and internally competitive societies where marriage is a political matter and romantic relations are always adulterous and often non-sexual; the second is in individualistic, fragmented and fluid societies where love and marriage go together; the third is in highly structured disharmonic societies where romantic ties between youth are severed by arranged marriages.
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OTHMAN, HASAN, und MOSTAFA SAADAT. „PREVALENCE OF CONSANGUINEOUS MARRIAGES IN SYRIA“. Journal of Biosocial Science 41, Nr. 5 (12.05.2009): 685–92. http://dx.doi.org/10.1017/s0021932009003411.
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SummaryConsanguineous marriage is the union of individuals having at least one common ancestor. The present cross-sectional study was done in order to illustrate the prevalence and types of consanguineous marriages in the Syrian Arab Republic. Data on consanguineous marriages were collected using a simple questionnaire. The total number of couples in this study was 67,958 (urban areas: 36,574 couples; rural areas: 31,384 couples) from the following provinces: Damascus, Hamah, Tartous, Latakia, Al Raqa, Homs, Edlep and Aleppo. In each province urban and rural areas were surveyed. Consanguineous marriage was classified by the degree of relationship between couples: double first cousins (F=1/8), first cousins (F=1/16), second cousins (F=1/64) and beyond second cousins (F<1/64). The coefficient of inbreeding (F) was calculated for each couple and the mean coefficient of inbreeding (α) estimated for the population of each province, stratified by rural and urban areas. The results showed that the overall frequency of consanguinity was 30.3% in urban and 39.8% in rural areas. Total rate of consanguinity was found to be 35.4%. The equivalent mean inbreeding coefficient (α) was 0.0203 and 0.0265 in urban and rural areas, respectively. The mean proportion of consanguineous marriages ranged from 67.5% in Al Raqa province to 22.1% in Latakia province. The α-value ranged from 0.0358 to 0.0127 in these two provinces, respectively. The western and north-western provinces (including Tartous, Lattakia and Edlep) recorded lower levels of inbreeding than the central, northern and southern provinces. The overall α-value was estimated to be about 0.0236 for the studied populations. First cousin marriages (with 20.9%) were the most common type of consanguineous marriages, followed by double first cousin (with 7.8%) and second cousin marriages (with 3.3%), and beyond second cousin was the least common type.
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Ripley, Jennifer S., James N. Sells, Vaughn Miller, Qi Wang, Luke Wen, Christine P. T. Lau und Everett L. Worthington. „Promoting Healthy Marriages in Chinese Church Communities: Survey of Chinese Couples’ Marriages, Virtue-Based Training for Leaders, and Outcomes“. Family Journal 28, Nr. 3 (20.11.2019): 319–28. http://dx.doi.org/10.1177/1066480719887476.
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Couple research, and specifically religion and couple research, is commonly conducted in individualistic cultures. The collectivistic milieu of China makes a useful contrast to Western culture. With Chinese churches, we conducted two studies on marriage relationships. In Study 1 ( N = 810), we report a survey on marriages of parishioners. Satisfaction was high among most couples with general relationship problems such as communication reported as the highest concern. Marriage happiness was negatively correlated with couple problems. In Study 2 ( N = 241), we describe a virtue-based couple counseling program, developed collaboratively with 20 Chinese key informants. We administered an 8-hr virtue-based couple-oriented training to 241 church leaders. Training increased church leaders’ self-efficacy and hope for effective ministry. We compared responsiveness to the training by pastors and lay leaders. Lay counselors were more responsive than were pastors. This program evaluation was a field study that also included a brief follow-up interview of randomly selected recipients of the training ( n = 16). Friendship counseling was reported in the follow-up interviews as the most common way to address marriage problems.
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Nasution, Ismail, und Nur Hikmah Hasibuan. „Akulturasi Hukum Islam Dan Kearifan Lokal: Kajian Pergeseran Tradisi Sanksi Hukum Adat Kawin Semarga Masyarakat Batak Angkola“. Indo-MathEdu Intellectuals Journal 4, Nr. 2 (10.09.2023): 534–41. http://dx.doi.org/10.54373/imeij.v4i2.251.
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This research aims to examine the shift in the tradition of sanctioning the Semarga Marriage Customary Law in Sibuhuan, Padang Lawas. This research is qualitative research by identifying the existence of factors that cause clan marriages to occur and customary sanctions for perpetrators of clan marriages in the community in Sibuhuan. The results of the research show that the factors that cause clan marriages to occur in Sibuhuan are caused by two factors, namely the influence of Islamic religious teachings which do not prohibit clan marriages, but there are special rules in marriage according to Islam who cannot marry. In general, the perpetrators of clan marriages choose the rules. according to the teachings of Islam. Meanwhile, the second factor is due to the lack of understanding of the people in Sibuhuan about Batak customs which do not allow marriage within the clan because it will have an impact on Batak traditions. Meanwhile, there are several types of customary sanctions for perpetrators of marriage with the same clan, namely, (1) customary sanctions for prospective parents-in-law; (2) A woman who is married to her husband's surname must change her surname by asking for the surname from the husband's mother through the Adat process; (3) The surname of the groom's mother must be given to the bride and only applies to herself; (4) If there is a male child in their offspring in the future, the male child is not permitted to take bone boru and (5) cannot take part in the traditional banquet served at anyone's wedding party, before doing these four things. The conclusion obtained from this research is that intermarriage often occurs because the Angkola Batak community in Sibuhuan prioritizes religious teachings over customs and lacks understanding of Western customs. Then the traditional sanctions against perpetrators of intermarriage in the Angkola Batak Community in Sibuhuan still exist today, although they are not too heavy for the perpetrators.
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Himawan, Karel Karsten. „The Single’s Struggle: Discovering Involuntary Singleness in Indonesia Through Gender and Religious Perspectives“. Family Journal 28, Nr. 4 (30.08.2020): 379–89. http://dx.doi.org/10.1177/1066480720950419.
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Singleness emerges as a theme in studies on contemporary relationships across societies, including in Indonesia. While in most Western societies, singleness reflects an individual’s personal preference, marriage is viewed as cultural imperative in Indonesia, and being single is often held involuntarily by most never-married adults. This study outlines the reasons of why Indonesian individuals remain involuntarily single. The interviews of 40 never-married adults aged 27–52 years ( M age = 33.14; SD = 4.04) revealed that gender and religious differences regarding marriage expectation are central themes in understanding involuntary singleness. The study particularly revealed four gender-specific reasons for why individuals remained involuntarily single: obtaining a career, having an incompatible marriage expectation, having dependent family members, and having temporal perspectives of singleness. Two themes emerged regarding the religious perspective of singleness: religious interpretations about singleness and religion-related coping ways of being involuntarily single. The themes suggest that marriage is not a mere personal fulfillment as cultural and religious values determine individuals’ marriage feasibility. While offering a new perspective of involuntary singleness from non-Western perspective, the results inform strategies to cope with unwanted singleness, particularly in the marriage- and religion-preoccupied societies.
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Mohn, Ferdinand A. „Marriage migration and the economic trajectories of first- and second-generation immigrants in Norway“. Acta Sociologica 63, Nr. 3 (12.06.2019): 249–66. http://dx.doi.org/10.1177/0001699319841668.
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Although marriage migration is an important route for immigration to Western Europe, little is known about how it is associated with the labour market trajectories of the minority populations involved. Using longitudinal population registry data on residents from a non-Western migrant background in Norway, this study compares the employment and earnings of those who ‘marry back home’, with those who find a spouse among Norwegian residents with the same national origin background. Following individuals up to 10 years before and after their first marriage (279,527 observations between 1993 and 2010), distributed fixed effects estimations suggest that the labour market trajectory is weaker in the years after marriage for those who have married marriage migrants, albeit the differences are small for men. For women from the first generation, marrying a marriage migrant is associated with lower employment and earnings, progressively declining with time. For women from the second generation, this relative decrease only holds for the labour earnings of employed women. Supplementary analyses indicate that the falling labour market trajectories of women marrying marriage migrants are related to lower educational attainment, higher fertility and stronger associations between motherhood and the labour market.
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Costa, Caroline M., Gregory J. Jenkins und Linda P. Edwards. „Consanguineous marriage and pregnancy outcomes in western Sydney, 1999“. Medical Journal of Australia 175, Nr. 8 (Oktober 2001): 443–44. http://dx.doi.org/10.5694/j.1326-5377.2001.tb143662.x.
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Reznik, Oleksandr. „Economic factors of marriage and cohabitation in Europe: a gender perspective“. Ukrainian society 2013, Nr. 4 (2013): 71–80. http://dx.doi.org/10.15407/socium2013.04.071.
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The paper considers economic factors of marriage and cohabitation of men and women in European countries. The analysis showed that the impact of economic factors of marriage or cohabitation is more typical for developed countries of Western Europe. Moreover, the large proportion of variance of the influence of economic factors is observed more among women than among men. Influence of comprehensive income on marriage and cohabitation are fixed among men, while influence of paid employment on marriage and cohabitation observed among women.
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Efrianto, Gatot, und Arovah Windiani. „The participation of indigenous community leaders in marriage based on Law No. 1 of 1974 concerning Marriage“. Edunity Kajian Ilmu Sosial dan Pendidikan 2, Nr. 9 (25.09.2023): 1038–50. http://dx.doi.org/10.57096/edunity.v2i9.151.
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In each region, of course, there is a diversity of customs that apply in the indigenous people of an area, one of which is regarding marriages carried out customarily. Customary marriage is an important and sacred event for indigenous peoples, to live together as husband and wife with the aim of realizing the unity of a happy and eternal home, in which there is a great responsibility not only to the integrity of their household but also to the environment, society and also God. Regarding the issue of Indonesian customary law, it is very principled because adat is one of the mirrors for the nation, adat is an identity for the nation, and identity for each region. Indonesia is a country that adheres to plurality in the field of law, where the existence of western law, religious law and customary law is recognized. This research study is juridical normative as the main approach, considering that the discussion is based on laws and legal principles that apply in customary marriage issues. The Participation of Indigenous Peoples' Leaders in Marriage Of course, the community can maintain and preserve the culture of local wisdom and the values contained therein because the birth of Law Number 1 of 1974 concerning Marriage is a law that is a manifestation of many customary laws, ethnic groups in Indonesia that have privileges, which regulate all members of society who have reached adulthood who will carry out marriage
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Exelsior, Arya Sandy Damara, und Jenny Mochtar. „Western Influence in Contemporary Chinese Indonesian Weddings“. k@ta kita 11, Nr. 1 (09.03.2023): 90–97. http://dx.doi.org/10.9744/katakita.11.1.90-97.
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In every culture, there is one important tradition: marriage. Marriage is important for Chinese Indonesians as it is considered to be a rite of passage. Due to globalization, many young Chinese Indonesians have little knowledge about Chinese traditions and tend to adopt Western wedding traditions as something more modern. Hence, Chinese Indonesian find new ways to convey their cultural identity as both Chinese and modern by using Chinese and Western wedding traditions. This article aims to identify the elements of Western culture that are commonly used in Chinese Indonesian weddings and the reasons they choose to use those elements. Western cultural elements commonly used in Chinese-Indonesian weddings can be seen in the wedding rituals, attire, and decorations. This article suggests that Chinese Indonesians who uses Western and Chinese wedding traditions create a new cultural identity as modern Chinese Indonesian. A hybrid culture emerges to form a contemporary or modern Chinese Indonesian wedding.
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Αργυρούδη, Ανθή, und Παναγιώτης Κορδούτης. „O γάμος ως στόχος ζωής Προϋποθέσεις και λόγοι για την απόφαση γάμου“. Psychology: the Journal of the Hellenic Psychological Society 19, Nr. 3 (15.10.2020): 348. http://dx.doi.org/10.12681/psy_hps.23627.
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The goal of the present research was to investigate whether marriage is perceived in terms of the traditional western model that defines it as the framework for having a family and children or whether it is also perceived in terms of companionship dictating both marriage and alternative to marriage ways of organizing private life, such as cohabitation. For this purpose, we examined whether marriage is a personal life goal. We also investigated the preconditions and reasons people acknowledge in order to get married. Participants were sixty married individuals and sixty not-married ones (23-43 years old) who were involved in a dating relationship. They provided basic demographic information and responded to three open cognitive response questionnaires, specifically constructed for the purposes of the study. In the first one, without any mention of marriage, they were asked to list their personal life-goals. In the second one, they stated preconditions for getting married and in the third the reasons for their decision to get married. Employment was the most frequent life-goal, followed by thegoal of making a family and having relationships of good quality. Having a job and finding a good match for marriage were the most frequent preconditions. The most frequent reason for deciding to get married wasthe desire to have children and family. The traditional western model for marriage prevailed among participants’ perceptions. However, there was weak evidence suggesting views on long-term co-habitation (relationship quality, companionship) and on the traditional Greek perception of marriage (decision of marriage due to social pressure or social acceptance).
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Oh, Hyunsu. „Institutional Supports and Life Satisfaction: The Case of Cross-border Marriage Migrants in South Korea“. Socius: Sociological Research for a Dynamic World 4 (Januar 2018): 237802311880585. http://dx.doi.org/10.1177/2378023118805857.
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The positive influence of institutional supports from social networks on psychological well-being of immigrants is extensively acknowledged in the literature. However, immigration experiences outside the Western societies are underexplored. Using data from the 2012 Korean National Survey for Multicultural Family, I examine how institutional supports for cross-border marriage migration shape life satisfaction among female marriage migrants in South Korea. Findings reveal that levels of life satisfaction among marriage migrants married via commercially arranged marriage agencies are lower than those of female marriage migrants using interpersonal networks from kinship and friends/colleagues. Religion-motivated marriage migrants show lower levels of life satisfaction. In addition, the impacts of institutional supports on life satisfaction are mediated by marriage duration and language proficiency, indicating higher levels of satisfaction are associated with shorter marriage duration and better language proficiency; however, the impacts vary by institutional supports.
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HUANG, Qixiang. „一陰一陽之謂道——評“儒家會如何看待同性婚姻的合法化？”“. International Journal of Chinese & Comparative Philosophy of Medicine 16, Nr. 2 (01.01.2018): 83–87. http://dx.doi.org/10.24112/ijccpm.161652.
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LANGUAGE NOTE | Document text in Chinese; abstract in English only.Attitudes towards homosexuality in Western societies, from eliminating it to the legalization of same-sex marriage, can be described as moving from one extreme to another. In contrast, the Confucian attitude, which tolerates but does not encourage homosexuality, is preferable. The legalization of same-sex marriage belongs to the category of social construction. The different social factors in different countries determine their different attitudes toward same-sex marriage. Heterosexual marriage is the most natural marriage and is in line with human nature.DOWNLOAD HISTORY | This article has been downloaded 150 times in Digital Commons before migrating into this platform.
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Alothman, Husein M., und Mohammed Al-Hourani. „Post-Divorce Experiences in Jordan: A Phenomenological Perspective“. Al-Adab Journal 2, Nr. 126 (15.09.2018): 31–52. http://dx.doi.org/10.31973/aj.v2i126.45.
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This study analyzes the post-divorce experiences of a sample of 50 Jordanian divorced participants. Qualitative and exploratory results are similar to the results of other studies that were conducted in certain western cultures. Similar issues included modern reasons for exiting a marriage, men's experiences of losing children and women's poor financial circumstances. Despite changes in the structure and function of the Jordanian family, post-divorce experiences continue to be influenced by the major factors of a traditional gender culture regarding the traditional reasons to exit marriage, with women retaining custody of children when they do not remarry and failure to establish cooperative custody. In addition, the results of this study reveal that progressive changes in women's choices to exit their marriages to better themselves. The study also sheds light on the perception of violence against married women as a reason for exiting marriage and family support to minimize the negative effects of divorce on women with a concurrent realization of the stigmatization of society toward divorced women. Nevertheless, additional research on this topic is needed to significantly add to our understanding of these phenomena
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Van Bavel, Jan, Christine R. Schwartz und Albert Esteve. „The Reversal of the Gender Gap in Education and Its Consequences for Family Life“. Annual Review of Sociology 44, Nr. 1 (30.07.2018): 341–60. http://dx.doi.org/10.1146/annurev-soc-073117-041215.
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Although men tended to receive more education than women in the past, the gender gap in education has reversed in recent decades in most Western and many non-Western countries. We review the literature about the implications for union formation, assortative mating, the division of paid and unpaid work, and union stability in Western countries. The bulk of the evidence points to a narrowing of gender differences in mate preferences and declining aversion to female status-dominant relationships. Couples in which wives have more education than their husbands now outnumber those in which husbands have more. Although such marriages were more unstable in the past, existing studies indicate that this is no longer true. In addition, recent studies show less evidence of gender display in housework when wives have higher status than their husbands. Despite these shifts, other research documents the continuing influence of the breadwinner-homemaker model of marriage.