Relevant bibliographies by topics / Marriage customs and rites Australia

Academic literature on the topic 'Marriage customs and rites Australia'

Author: Grafiati
Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "Marriage customs and rites Australia"

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Masango, MJ. "Die konsep, rituele en proses van Afrika-huwelike." Verbum et Ecclesia 27, no. 1 (November 17, 2006): 226–36. http://dx.doi.org/10.4102/ve.v27i1.144.

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In many African tribes, sexual relations are legitimate only within the context of marriage. Moreover, all marriages are preceded by extensive preparations involving, inter alia, education (given by the elders of the community) and various religious rites de passage, e.g. circumcision. Boys and girls undergo separate initiations and several types of marriage (monogamy, polygamy, exogamy) prevail within traditional cultures. In this article, the author discusses elements of the variety of betrothal rites prevalent among African tribes as well as a number of global challenges affecting African marriage customs which have managed to hold their own despite the onslaught of westernisation and (post-) modernity.
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K.C., Ganga. "Traditional Marriage Customs in Maharjan Community of Lalitpur District: An Ethnographic Exploration." Journal of Population and Development 1, no. 1 (November 27, 2020): 33–45. http://dx.doi.org/10.3126/jpd.v1i1.33102.

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The paper investigates how and why the traditional forms of marriage systems are sustained. This paper describes the marriage practices among Maharjan, and explains how it is anthropologically interesting. The main purpose of this research paper is to examine traditional marriage practices of the Maharjan people as well as the procedures from beginning to end of the marriage. Nepal is a multiethnic and multicultural country along with ecological variation and hidden ethno history. Most of them have their specific language, religion, cultural practices, food habits, festivals, rites and rituals. Among the 59 indigenous ethnic groups of Nepal, the Newars are one of them. Among the different groups of Newar, Maharjan is one sub-group. The present study is ardent to the Maharjan people of Ghachhe Tole of Patan in general and their practice of traditional marriage in particular. This study has been steered by retaining both exploratory cum descriptive research design using the qualitative data. The data of the present study is based on primary as well as secondary sources. In this exploration more detailed account of the traditional marriage practice and processes amongst the Maharjan people is presented in an intricate manner. The entire procedures of the Maharjan marriage, and their innumerable rites and rituals are explained clearly.
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Ruslan I., Seferbekov. "Family and household rituals of the peoples in Dagestan: a historiographical review." Kavkazologiya 2022, no. 3 (September 30, 2022): 360–75. http://dx.doi.org/10.31143/2542-212x-2022-3-360-375.

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Based on historical-comparative, typological, chronological, and systemic general scientific methods, the article gives a historiographical review of pre-revolutionary, Soviet and recent his-torical, and ethnographic sources, as well as literature on the family rituals of the peoples of Da-gestan. In the Soviet and Russian ethnographic tradition, these rituals are usually attributed to the rituals of the life cycle - birth, reaching maturity, changing social status, marriage, death, and bur-ial. Rites of the life cycle are a group of rites that mark the main stages in the life of each member of society. They have ethno-cultural significance, since they are directly related to local, in partic-ular, ethnic identity and act as an important mechanism for the formation and preservation of the stability of traditional culture. According to the author, pre-revolutionary historiography, present-ed by Russian and local Russian-speaking authors, was descriptive. Under the influence of the Marxist-Leninist ideology and the class approach in describing the phenomena of culture and life, Soviet historiography, represented by metropolitan and local ethnographers, was engaged in fixing marriage, family, wedding, maternity and funeral rites and customs of relics of ancient forms of family and marriage, pre-monotheistic beliefs, and party functionaries - the fight against obsolete harmful remnants and introducing new rituals into socialist life - Komsomol and no alcohol wed-dings, etc. Both Soviet and post-Soviet authors, describing family rituals, focused on clarifying the traditional layer and new customs. The latest historiography of family rituals pays attention to the transformational processes in them under the influence of globalization, modernization, and urbanization. Giving the nomenclature of historians and ethnologists of modern, Soviet and mod-ern times engaged in the study of wedding, maternity and funeral rites of the peoples of Dagestan, the author also conducts researchers of family life among other peoples of the Caucasus and Rus-sia.
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Bareev, Maxim Yu, and Ruslan R. Agishev. "Regional Features of Some Traditions and Customs in Modern Islam." REGIONOLOGY 28, no. 2 (June 30, 2020): 303–21. http://dx.doi.org/10.15507/2413-1407.111.028.202002.303-321.

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Introduction. The relevance of the issues raised is due to the contradictory nature of the evolution of religious and pseudo-religious rites of Muslims, as well as the ambiguous attitude towards them from the Muslim Ummah of the region. The objective of the study is to explore the regional features of some religious and ethnic cult practices of Muslims residing in the Republic of Mordovia. Materials and Methods. The study considered such materials as the data of the sociological survey “Muslim Traditions and Rites of the Tatars in a Region” employing the method of semi-formalized interviews (47 people), which assessed the level and the intensity of religiosity. The content and specificity of the rites, religious and ethnic rituals were analyzed. The canonicity of the rituals was assessed. Results. Various religious traditions and rites having regional specifics and observed by Muslims in the Republic of Mordovia have been analyzed. These include: a Dua prayer performed over water, the rite of ‘iskyat’, cult of Wali, the rite of ‘bashkoda’ preceding a marriage, and a memorial rite for deceased. An analysis of the religious ritual practices of Muslims in the Republic of Mordovia has made it possible to ascertain the presence of elements of cultural diffusion in some religious practices. Discussion and Conclusion. Despite certain disagreement regarding the performance of a number of religious rites within the regional Muslim Ummah, most of the considered forms of religious life in the minds of people are inseparable from the Muslim tradition and are perceived as part of the original Muslim culture. The materials of the article will be useful for the authorities to improve the regional ethno-confessional policy.
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field, carol. "Rites of Passage in Italy." Gastronomica 10, no. 1 (2010): 32–37. http://dx.doi.org/10.1525/gfc.2010.10.1.32.

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Unlike the vast number of public celebrations in Italy that are almost always associated with specific foods, rites of passage in that country are focused on pivotal private moments after the ceremonial crossing of a threshold; and food may or may not be a primary focus of the event. Recognition of birth, marriage, and death——the three major turning points in the intimate life of a family——may still be observed with dishes or ingredients traceable to the Renaissance, but many older traditions have been modified or forgotten entirely in the last thirty years. Financial constraints once preserved many customs, especially in the south, but regional borders have become porous, and new food trends may no longer reflect the authentic tradition. Can new movements, such as Slow Food, promote ancient values as the form and food of traditional events continue to change?
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Devi, Dr S. Jayalaxmi, Dr Oinam Ranjit Singh, and Dr Th Mina Devi. "Mortuary Customs Of The Meiteis Of Manipur: A Historical Study." History Research Journal 5, no. 5 (September 26, 2019): 113–19. http://dx.doi.org/10.26643/hrj.v5i5.8051.

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The rites of passage are the rites and ceremonies that mark a critical transition in the life cycle of an individual from one status to another in a given society. It covers birth, marriage and death. Death is the last crisis in the lifecycle of an individual. Siba means death in local dialect. It is believed that when the soul leaves the body permanently the man dies. The paper is an attempt to throw light on death and related customs of the Meiteis. There were four kinds of funeral systems such as disposal of dead body in the wild place, in the fire, in the earth (burial) and into the water (river). Disposal of dead in the fire (cremation) in Meitei society commenced from the time of Naophangba. But, the practice of cremation was prevalent among the Chakpas from the very early times. In ancient times, dead body was exposed; the dead body was kept throwing about in the Sumang (the space in front of the house) in the Khangenpham and a bird called Uchek Ningthou Lai-oiba which took away the dead body to a river called Thangmukhong in Heirok. Usually, funeral rites were considered as unclean; therefore, the performers had to wash and cleanse their body. They believe in a future life and in the survival of the soul. The data are based on available primary and secondary sources.
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Monia, Landi Pussang. "Birth Rituals and Associated Taboos among the Apatanis of Arunachal Pradesh." Dera Natung Government College Research Journal 2, no. 1 (2017): 40–53. http://dx.doi.org/10.56405/dngcrj.2017.02.01.05.

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Rites of passage are rituals or ceremonies signifying an event in a person’s life, indicative of a transition from one stage to another, as from adolescence to adulthood. The same can also be explained as ceremonies that mark important transitional periods in a person’s life, such as birth, puberty, marriage, having children, and finally death. They usually involve ritual activities and teachings designed to strip individuals of their original roles and prepare them for new roles. Rites of passage are ceremonial events, existing in all historically known societies that mark the passage from one social or religious status to another. This paper elaborates on the importance of culture and traditions of childbirth among Apatanis and assesses the wealth of rites, customs, and traditions as wellas the wish of the people to have large families. This study helps tolearn more about the process of childbirth, associated with religious rites of theApatani people, viewed with the eyes of those that lived it in the last century. The analysis of the goal of this study uses theanalysis of secondary data and quality method of data collection through interviewson site, study of various primary and secondary sources of data as well as old publicationslinked with this study. The findings of this study point out that theApatanis has rich traditions, rites, practices, customs, and experiences that providea combination of the typical dresses of the area, diverse cuisine, and songs and dances formoments of joy of childbirth.
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8

Jun, Hajin. "Protestant Rites and the Problem of Religious Difference in Colonial Korea." Journal of Korean Studies 25, no. 2 (October 1, 2020): 325–51. http://dx.doi.org/10.1215/07311613-8552005.

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Abstract Colonial Korean society was a crucible of ritual conflict and innovation. The confluence of Protestant expansion, Japanese colonization, and cultural nationalism during the early twentieth century brought sweeping changes to Korean ritual life, especially to the all-important Confucian rites of passage. This article examines print media discussions of Protestant rites from the late 1910s to the early 1930s to trace how religious difference emerged as a political problem for Korean cultural nationalists. Early on, Protestant missionaries had banned ancestral veneration and other folk customs while spreading liturgical (marriage and funerary) ceremonies, in an effort to inculcate orthodox doctrines among new believers. Converts’ rejection of indigenous Confucian rites in favor of their own practices, however, soon became the focal point of heated public debates. When Protestants condemned ancestral rites as idolatry, they maligned fellow Koreans as primitive. Meanwhile, the rapid proliferation of Western-style church weddings excessively disseminated religious practices. Above all, cultural nationalists grew alarmed at how faith communities threatened to splinter society, diverting Koreans away from national concerns toward sectarian interests. I argue that Protestant rites prompted nationalist intellectuals to grapple with the sacred and secular, ultimately producing a narrow vision of religion subsumed under the aegis of the nation.
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Basumatary, Dr Dipen. "The Meche of Nepal and their Life Cycle." Volume-2: Issue-8 (September, 2020) 2, no. 8 (October 1, 2020): 1–16. http://dx.doi.org/10.36099/ajahss.2.8.1.

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The Meche community is one of the indigenous tribal communities of Nepal. They have been living on the bank of Mechi River in the eastern border of the Himalayan kingdom of Nepal.The majority of the Meche people are concentrated in the Jhapa District from time immemorial. They are considered as the subgroup of the Bodo community. It is considered as one of the endangered ethnic tribes numbering 10 out of 59 indigenous communities of Nepal. They worship a commonly grown cactus plant called ‘Siju or Sijou’ (Euphorbia roylena; Euphorbiaceae) in the name of BathouBwrai (God). They are agrarian and living with a simple life. The economic condition of Mechecommunity is not sound but they manage their daily meals well by various means. TheMeche follows age-old cultural traditions over the years. They have a rich cultural heritage with their own identity and a way of life. They have a religion, language, literature, customs and traditions etc. The majority of the Mechepeople concentrated in the Jhapa District of Nepal. The Meche follows an age-old cultural tradition over the years. They have a well organized religion, culture, customs and traditions. Hence, the present study would focus on their ethnic background; society and their life cycle i.e. birth rites, marriage and death rites.
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Undiyaundeye, Florence, Lady Josphine Ogar, and Inakwu Augustine Agbama. "Culture and Tradition: Their Socio-Economic Implications on the Traditional Marriage Rites among the Obudu People of Cross River State." Scholars Journal of Agriculture and Veterinary Sciences 10, no. 9 (September 2, 2022): 407–12. http://dx.doi.org/10.36347/sjahss.2022.v10i09.002.

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The Obudu Community of Northern part of Cross River State is made of ten political wards with about five languages spoken with dialectal differences. The people are very friendly and richly blessed with an enviable traditional marriage system which this paper chooses to x-ray regarding the way culture and tradition influences it. The paper also examines the socio-economic implications on the less privileged since marriage, they say, is the beginning of a legitimate family in all societies of the world and certain rules are established in order to specify unions that can be called marriage and those that cannot for whatever. The society stipulates what right becomes legitimate and therefore desirable and appropriate but in some situations, certain persons may challenge or oppose the existing marriage norms by going into unions or alliances that are contrary to natural rules and law of decency and societal norms of proper enculturation. This is not because of their will but due to the huge cost which culture and tradition imposes on mankind. The society is a complex whole of belief, art, moral, law, customs as well as the total way of life of the people. The practice by the Obudu people degenerates to delay in marriages, unwanted pregnancies, abortion, as a result of the huge economic implications involved. The paper equally examines the political, social and religious practice of the people, traditional marriage and contends that the practice of this nature should be reformed so as to reduce excess cost as well as other social, political and religious vices that bedevil the practice of traditional marriage among the Obudu People.
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Dissertations / Theses on the topic "Marriage customs and rites Australia"

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Carda, Jeanelle. "Wiccan marriage and American marriage law Interactions /." unrestricted, 2008. http://etd.gsu.edu/theses/available/etd-11192008-103902/.

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Thesis (M.A.)--Georgia State University, 2008.
Title from file title page. Timothy Renick, committee chair ; Kathryn McClymond, Jonathan Herman, committee members. Electronic text (58 p.) : digital, PDF file. Description based on contents viewed Oct. 19, 2009. Includes bibliographical references (p. 50-58).
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Lau, Wing-kai Anthony. "Banquets and Bouquets : social and legal marriage in colonial Hong Kong 1841-1994 /." Hong Kong : University of Hong Kong, 1996. http://sunzi.lib.hku.hk/hkuto/record.jsp?B18565360.

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Abd, Manaf Abdul Razak. "Quality of marriage among Malays." University of Western Australia. School of Social and Cultural Studies, 2009. http://theses.library.uwa.edu.au/adt-WU2010.0013.

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Existing literature and much of the research on marriage and family experiences have been largely and commonly problem-based and deficit-oriented. Even though some strength-focused approaches to the study of marriages and families have been undertaken and have gained momentum there is still much empirical work needed in order for us to understand the complexity and intricacies of what constitutes a quality marital relationship. In this qualitative research study, I analysed how quality of marriage is conceptualised and understood by Malays within a Malaysian context. I undertook the research in order to capture and understand how a cohort of Malay people understand and give meaning to the concept of 'good quality marital relationship'. Research studies on marital quality in Malay culture are very limited and numerically at least, they compare poorly to western scholarly output on this subject. Even though much contemporary marriage literature refers to the importance of gaining an appreciation of cultural issues related to marriage and family, there is a real need for more cross-cultural research. In examining Malay concepts of quality marriage I not only address a culturally-specific research need but attempt to use this to advance cultural sensitivity among relevant policy makers, practitioners, researchers and members of the public. In this research, in-depth semi-structured interviews were conducted in the Kubang Pasu district, in Kedah, one of the northern states of Malaysia with forty-five participants across different socioeconomic and demographic backgrounds. In what is an exploratory study I adopted a combination of maximum variation and purposive sampling and utilised a grounded theory framework to underpin the analysis. The data were analysed using both rigorous manual coding and NVivo qualitative software.
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Smirensky, Alvian N. "Matrimonial legislation in imperial Russia, 1700-1918." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Ho, Khanh. "Matrimonial consent in a Vietnamese marriage." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Yee, Russell Mark. "The uniqueness of the creation of marriage in the Eden narrative in its ancient near eastern literary context." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Toraskar, Helen B. "An ethnographic study of a Marathi speech community participating in awedding ritual." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2001. http://hub.hku.hk/bib/B3194520X.

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Toraskar, Helen B. "An ethnographic study of a Marathi speech community participating in a wedding ritual." Hong Kong : University of Hong Kong, 2001. http://sunzi.lib.hku.hk:8888/cgi-bin/hkuto%5Ftoc%5Fpdf?B23425192.

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Pham, Binh Van. "The Vietnamese concept of tình nghĩa in marriage and its contribution to the Roman Catholic rite of marriage." Chicago, IL : Catholic Theological Union at Chicago, 2008. http://dx.doi.org/10.2986/tren.033-0825.

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Young, Sheila M. "The hen party : a study of the form, meaning and function of a prenuptial ritual for women." Thesis, University of Aberdeen, 2016. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=233941.

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Books on the topic "Marriage customs and rites Australia"

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Nyphes me proxenio: Viōmata kai martyries Hellēnidōn stēn Australia (1950-1975). Athēna: Ekdoseis Periplous, 2013.

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Fison, Lorimer. Kamilaroi and Kurnai ; Group-marriage and relationship, and marriage by elopement. Canberra, Australia: Australian Institute of Aboriginal and Torres Strait Islander Studies, 1991.

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White, Kate Jacklin. The Australian wedding book. Surry Hills, N.S.W: Penguin Books, 2012.

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Of marriage, violence and sorcery: The quest for power in northern Queensland. Aldershot, Hants, England: Ashgate, 2005.

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Going the Whiteman's way: Kinship and marriage among Australian Aborigines. Aldershot, Hants, England: Ashgate, 2004.

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Marriage rites and rights. Oxford, United Kingdom: Hart Publishing, 2015.

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Marriage customs. New York: Thomson Learning, 1993.

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Mayled, Jon. Marriage customs. Morristown, N.J: Silver Burdett, 1987.

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WaliKhanna, Charu. Aspiration rites relationship marriage. New Delhi: National Commission for Women, 2007.

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Buckley, Maria. Irish marriage customs. Cork: Mercier Press, 2000.

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Book chapters on the topic "Marriage customs and rites Australia"

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"Marriage Customs." In Rhythms, Rites and Rituals, 136–43. Amsterdam University Press, 2015. http://dx.doi.org/10.2307/j.ctt1s17nz6.27.

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Zeitlin, Steve. "Navigating Transitions." In The Poetry of Everyday Life. Cornell University Press, 2016. http://dx.doi.org/10.7591/cornell/9781501702358.003.0015.

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This chapter considers the poetry underlying rites of passage. Throughout the life cycle, the complex cycling and recycling of customs and rites of passage is reminiscent of the classic children's toy the Slinky. Along with the rites of passage that mark linear time, seasonal customs and holidays shape a sense of cyclical, recurrent time. Rites of passage are the mileposts that guide travelers through the life cycle. In 1909, ethnographer Arnold van Gennep compared tribal rituals in different parts of the world and noted the similarities “among ceremonies of birth, childhood, social puberty, betrothal, marriage, pregnancy, fatherhood, initiation into religious societies and funerals.” All these rites of passage, he observed, consist of three distinct phases: separation, transition, and incorporation.
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