Relevant bibliographies by topics / Marriage law

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Marriage law'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "Marriage law"

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Mucharom, Rully Syahrul, Wardah Yuspin, and Absori Absori. "Comparison of Law Between Merariq Traditional Marriage Law and Marriage Law Number 16 of 2019." International Journal of Social Science Research and Review 5, no. 10 (October 6, 2022): 321–27. http://dx.doi.org/10.47814/ijssrr.v5i10.594.

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Marriage Law in Indonesia is regulated in Act Number 1 of 1974 concerning Marriage and undergoing changes to Act Number 16 of 2019, which regulates how the norms and principles of marriage are considered and recognized by the Indonesian state. The purpose of marriage in Indonesia as regulated in Act Number 1 of 1974 article 1 states that: "Marriage is an inner and outer bond between a man and a woman as husband and wife with the aim of forming a happy and eternal family (household) based on the Almighty God. one". The problem that arises then is whether the existing and developing customary marriages before the enactment of the Marriage Law can be recognized by the Indonesian state. The types of customary marriages that are not in accordance with the objectives, norms, and principles of marriage according to the Marriage Law are one of them is the Merariq Traditional Marriage Tradition, which from this merariq marriage tradition results in many early marriages or child marriages according to the legal age threshold. Law Number 16 of 2019 which is the main discourse of this study looks at the dimensions of Marriage Law through the eyes of the Merariq Indigenous Marriage of the Sasak Tribe. This study uses a normative juridical approach where this approach is carried out by tracing the norms that live in Indonesian positive law. Whereas the cases raised by merariq traditional marriages have caused many legal problems, furthermore, the high level of child marriage is due to the absence of a social safety net for anyone who wants to carry out a merariq marriage so that there is no legal protection and certainty for the parties to the marriage, especially women who are in a vulnerable position, Therefore, the implementation and enforcement of national marriage law must be considered again in its enforcement and implementation so that there is no legal vacuum where national law is not present in the community.
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Yakin, Muhammad Khusnul. "RATIO DECIDENDI PENETAPAN PENGESAHAN (ITSBAT) NIKAH DI PENGADILAN AGAMA." Yuridika 30, no. 2 (August 23, 2017): 254. http://dx.doi.org/10.20473/ydk.v30i2.4655.

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Phenomena that occur in society marriage only refers to the Islamic religious law met the requirements and harmonious marriaege, so it can be said only based on article 2, paragraph (1) of Constitution Number 1 of 1974 on Mariage, lawful religion also means lawful state, but their marriage is not based on article 2, paragraph (2) provisions on orders registration of marriage, known as a marriage under the hand. Marriage Constitution set is limited to marriages performed before the law was enacted, but the religious court based on legal considerans accept and grant approval under the hand of marriage to marriage after the Marriage Constitution enacted by basing on the Compilation of Islamic Law article 7, paragraph 3.
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Prasetyo, Budi, Edy Sanjaya, and Indira Hastuti. "Marriage Law Perspective Against Underage Marriage." International Journal of Educational Research & Social Sciences 3, no. 1 (February 20, 2022): 518–24. http://dx.doi.org/10.51601/ijersc.v3i1.304.

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Underage marriages have been happening in Indonesia for a long time, especially in rural communities that are categorized as not yet advanced in their level of education, economy, or because of the local community's traditions. From the perspective of the Marriage Law, this is contrary to the provisions of Article 7 paragraph (1) of Law Number 16 of 2019 and is contrary to the purpose of marriage is to form an eternal family based on God Almighty. Early marriage in adolescents impacts the physical aspect and psychological impact on the perpetrators. The research method is empirical juridical research. The research specification in this study is descriptive-analytical. The study results show that the existence of underage marriages, this indicates that Law Number 1 of 1974 concerning Marriage and Government Regulation Number 9 of 1975 concerning Implementing Regulations of Law Number 1 of 1974, is less effective. Given the existence of underage marriages, many divorces occur because the marriages are carried out by children who are still underage, so they have not been able to carry out the purpose of marriage fully.
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SURYA, I. KADEK ADI. "AKIBAT HUKUM KEDUDUKAN ANAK DALAM PERNIKAHAN SIRI DITINJAU DARI HUKUM ISLAM DAN UNDANG-UNDANG PERKAWINAN." GANEC SWARA 17, no. 3 (September 2, 2023): 770. http://dx.doi.org/10.35327/gara.v17i3.510.

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The goal to be achieved in this research is to find out the legal consequences of the position of children in unregistered marriages according to Islamic Law and the Marriage Law. To understand the concept of unregistered marriage according to Islamic Law and the Marriage Law. In this study the authors used the normative juridical writing method, namely legal research conducted using statutory regulations.According to Islamic law, an unregistered marriage is considered valid because a marriage that meets the pillars and conditions of marriage will be considered valid. Siri marriages are considered invalid according to the Marriage Law, because they refer to the provisions of Article 2 paragraph (2) of the Marriage Law regarding registration of marriages. From the provisions of this article, it can be seen that the Marriage Law focuses on the validity of marriage on two elements, namely; Marriage must be carried out in accordance with the conditions and procedures determined by law (state law) and religious law. This means that unregistered marriages that are carried out only by complying with religious law are not valid from the point of view of state law.For the legal status of children from unregistered marriages, according to Islamic law, they are considered legitimate children according to religion, because the child was born in or as a result of a legal marriage. According to the Marriage Law, the status of the child is the same as a child out of wedlock and cannot be said to be a child in a legal marriage, therefore the child does not have a birth certificate. As a result, legally the child has no right to claim support, inheritance or guardianship rights from his father. However, children from unregistered marriages can obtain their rights in accordance with Constitutional Court decision Number 46/PUU-VIII/2010 as long as they can prove it.
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Lumingkewas, Jitha. "The Consequences of Contract Marriage Law on the Position of Wives, Children, and Wealth in the Perspective of Islamic Law." Damhil Law Journal 2, no. 2 (November 30, 2022): 112. http://dx.doi.org/10.56591/dlj.v2i2.1744.

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<p align="justify">This article discusses the highest factors that hinder the settlement of property disputes. The legal status of contract marriages according to Islamic law, a marriage is said to be valid if it meets the requirements for a valid marriage and is carried out according to religion and belief, this is based on Article 2 of Law Number 1 of 1974 and Article 4 Islamic Law Compilation. Or in other words marriage is legal according to Islamic law if it fulfills the marriage requirements. The legal status of contract marriages in an unregistered marriage when viewed from Law Number 1 of 1974 concerning marriages does not have permanent law, because contract marriages are a form of marriage that is not registered so that it cannot be proven by an authentic certificate in the form of a marriage certificate. In this writing, the author uses a normative research method in which this method is a legal research method that is carried out by examining library materials or secondary data. Legal arrangements for contract marriages (mutah marriage) in the perspective of the Marriage Law are illegal marriages and have no legal force, as a result the contract marriage law for the position of wife and children is that the wife must carry out all obligations as a wife and child status. who was born illegitimate, because the marriage of his parents was not recorded in a legal marriage. If the marriage ends in a contractual marriage, there is no distribution of assets, even though assets were produced during the marriage. In addition, there is no inheritance right from the contract wife to the contract husband.</p>
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Safarin, Muhammad Habiby Abil Fida, and Fatimah Fatimah. "Polemics on Interfaith Marriage: Law and Civil Law Perspectives." UNIFIKASI : Jurnal Ilmu Hukum 8, no. 2 (December 11, 2021): 262–71. http://dx.doi.org/10.25134/unifikasi.v8i2.5166.

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Marriage is seen as a bridge to a long journey that has shared visions and missions. We can not recklessly hold a wedding. There are a few things to be considered. Umumnya adalah budaya dan agama yang menjadi sorot utama ketika pemuda pemudi atau calon mempelai pria dan wanita akan melangsungkan pernikahan. Budaya merupakan hal yang juga akan dibawa ketika acara pernikahan akan dilangsungkan. Generally, culture and religion become the highlight once man and woman or prospective brides and grooms plan to get married. Culture is presented on the wedding day. However, a different culture is not allowed or prohibited. This also applies to religion. It becomes an important matter to consider before marriage. Marriage must be carried out according to each partner's religion. Thus, it is considered valid. In general, marriages are held in the same religion. However, this study will discuss massive interfaith marriages done by young people in Indonesia. The study employed a literature approach. This approach requires more reading and collecting library data. The findings generated new ideas in civil matters, the registration of interfaith marriages and the challenges of holding such marriage. In conclusion, interfaith marriages bring countless problems if they insist.
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Zakaria, Endang, and Muhammad Saad. "Nikah Sirri Menurut Hukum Islam Dan Hukum Positif." Kordinat: Jurnal Komunikasi antar Perguruan Tinggi Agama Islam 20, no. 2 (October 9, 2021): 249–64. http://dx.doi.org/10.15408/kordinat.v20i2.21933.

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Islamic law defines marriage as an absolute obligation to follow Allah's command and carry it out as worship and represents a very strong bond. In the context of unregistered marriage, it can be defined as “a form of marriage based on religious law or custom, as well as one that is not announced to a crowd and is not registered with the marriage registry”. This paper discusses literacy in Islamic law and positive law on unregistered marriages. Positive law studies on unregistered marriages are carried out on the essence of the Law of the Republic of Indonesia and Government Regulations. According to Indonesian law, sirri marriage is a marriage that is not based on the principle of legality. In Islam, the study of unregistered marriage was based on Qur’an and hadith. This means that it is not legally binding. A marriage that is in accordance with the pillars and conditions of marriage is valid under Islamic law, as are marriages performed in sirri marriages, as defined in Indonesian law.
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Rifqi, Muhammad Jazil. "Perlindungan Hukum terhadap Anak dalam Nikah Siri." Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam 23, no. 2 (December 19, 2020): 382–99. http://dx.doi.org/10.15642/alqanun.2020.23.2.382-399.

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Married couples must meet religious and state law. In Islamic law, marriages must be fulfilled, the harmony of the marriage, the bride and groom, prospective guardians, marriage, two people, consent and Kabul, while state law, needs to be added validity, marriage, must be in accordance with applicable law. However, not a few marriages in areas that carry out their marriages are only based on religious law and customary law, without involving Marriage Registrar to improve this marriage by considering siri marriages that increase returns to desired husbands and children. Civil rights are not guaranteed at the time of marriage to a siri marriage because the child will not obtain citizenship status, and the child only has a civil relationship with the mother and related family, which basically requires the cost of child care.
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Puruhita, Prasetyawati, and Windy Roynita. "Children from Siri's Marriage as Heirs in Review of Civil Law and Islamic Law." QISTINA: Jurnal Multidisiplin Indonesia 2, no. 2 (December 1, 2023): 871–75. http://dx.doi.org/10.57235/qistina.v2i2.824.

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Siri marriages are marriages that do not record their marital status to officials. Siri marriage has a number of detrimental effects on family formation, one of which is the lack of legal certainty in the distribution of inheritance. The author aims to determine the position, rights, and impacts of siri marriage for children of siri marriage as heirs in terms of civil law and Islamic law. The results showed that children from unregistered marriages could have civil ties with both parents and get their full rights if they received recognition from both parents. Meanwhile, Islamic law considers Siris marriage valid because it fulfills the conditions and harmony so that the child has the right to inherit in accordance with applicable regulations.
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Rismantika, Dinada Junia, Djanuardi Djanuardi, and Rai Mantili. "Itsbat Nikah terhadap Perkawinan di Bawah Umur tanpa Dispensasi Kawin Ditinjau dari Undang-Undang Perkawinan dan Hukum Islam." Syntax Idea 4, no. 10 (October 21, 2022): 1447–62. http://dx.doi.org/10.46799/syntax-idea.v4i10.1927.

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The Marriage Law stipulates that marriages that occur must be recorded by an authorized official. If you have not registered your marriage, you can apply to the Religious Courts for Muslims. The Marriage Law stipulates the age requirement for marriage as one of the requirements for marriage. Underage marriages to be carried out must obtain dispensation permission from the Court. Marriages are often carried out under the hands without regard to the terms of the marriage. For example, the application for itsbat marriage against underage marriages without a marriage dispensation that occurs in the Religious Courts. The purpose of this study was to determine and analyze the validity and legal consequences of itsbat marriage on underage marriages without a marriage dispensation in terms of Marriage Law and Islamic Law. This study uses a normative juridical approach with analytical descriptive specifications. The data collection technique used is by conducting library research and field studies through interviews with related sources. The analytical method used is juridical qualitative. The absence of a marriage dispensation does not affect the validity of an underage marriage. Underage marriages without a marriage dispensation can be legalized in the Religious Courts by taking into account the conditions for itsbat marriage. Underage marriages without a marriage dispensation that have been legalized in the Religious Courts will have the same legal consequences as marriages in general. The marital status will have permanent legal force as evidenced by obtaining a Marriage Certificate Quotation
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Dissertations / Theses on the topic "Marriage law"

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Carda, Jeanelle Marie. "Wiccan Marriage and American Marriage Law: Interactions." Digital Archive @ GSU, 2008. http://digitalarchive.gsu.edu/rs_theses/17.

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This project considers the ways in which Wiccan marriage and American marriage law interact with each other. The thesis examines certain aspects of the history of 20th-century American marriage law, the concurrent development of contemporary marriage ritual in Wicca, developing problems in this area, and possible solutions. In particular, the project focuses on the recognition of religious groups and their officials as they are authorized by state and federal law to perform marriages and how this process has affected Wiccan ritual.
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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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Ali, Anjum Ashraf. "Child marriage in Islamic law." Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=31082.

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This thesis examines the custom of child marriage in Islamic law and its practice in Muslim society. It also gives an overview of the history of child marriage from ancient to modern times. The focus of this research is the status of child marriage in the modern Muslim world as a continuation of ancient tradition and the role historical interpretations of Islamic law play in its perpetuation.
Child marriage was once a globally accepted and practiced phenomenon. Over the centuries its practice has diminished considerably. Today, although child marriage is viewed as an offensive act and discouraged by the majority of governments around the world, it continues to exist to a significant extent in most parts of the Muslim world. Those Muslim communities which persist in condoning and practicing child marriage are not only affected by cultural traditions but also by their form of understanding of Islamic law. This particular understanding is mostly informed by local religious leaders within their communities who base their justifications on medieval perspectives and interpretations of what constitutes divine law.
It is no coincidence, however, that child marriage is restricted to the impoverished, uneducated and rural sectors of society; people who have little choice in deciding their futures and due to harsh and straitened circumstances find it difficult to see any other alternatives.
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Giurgi, Eduard. "A comparative exposition of dolus in the marriage law of the 1983 Code of canon law and the Romanian Orthodox Code of canon law." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p029-0691.

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Manjikian, Sevak. "Islamic Law in Canada: Marriage and Divorce." Thesis, McGill University, 2007. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=102836.

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Islamic Law in Canada: Marriage and Divorce provides an analysis of how Canadian society and the Canadian judicial system have responded to the use of the Shari'a to resolve issues relating to Islamic marriage and divorce in Canada. This dissertation explores two instances where Canadian society has been forced to address the role of the Shari'a in Canada and its interaction with Canadian laws and values. The first involves the debate that took place in Ontario over the last decade concerning the use of Islamic arbitration in family matters. This public debate ultimately led to the rejection of faith-based arbitration in that province, a decision apparently consistent with traditional Canadian attitudes towards multiculturalism. The second area of interaction between Canadian and Islamic law is within the Canadian court system itself. In particular, Canadian judges are occasionally required to grapple with Islamic family law issues when rendering judgments on certain cases that appear before them. This dissertation will examine a number of such cases in order to illustrate how the Shari'a has been addressed by Canadian judges. The overall aim of this work is to situate Islamic law within Canada's liberal framework. It is argued that although Canadians are amenable to certain levels of diversity, values that fall outside mainstream liberalism are not granted recognition. This dissertation will also demonstrate that the failure to legitimize Islamic arbitration represents a lost opportunity that would have broadened the scope of Canadian justice to include minority voices. The decision to reject faith-based arbitration will motivate some Muslims to seek justice from ad-hoc bodies of authority. Devoid of government oversight, these forms of underground Islamic justice may negatively affect certain members of Canada's Muslim community.
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Mair, S. M. Jane. "Marriage, property and law : an uneasy alliance." Thesis, University of Edinburgh, 1992. http://hdl.handle.net/1842/19976.

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The aim of this thesis is a study of relations between marriage, property and law. It looks at the legal relationship of marriage, the form and nature of matrimonial property and the rules of Scots law as they apply to the property of husband and wife. The study falls into three parts. In Part I there are three histories. Historical changes in Scots law, in marriage and in property are traced through the accounts of legal and philosophical writers and through the historical account of marriage presented by L. Stone in The Family, Sex and Marriage in England 1500-1800. Part I presents isolated historical accounts of change in each of the three elements of law, marriage and property. In Part II, the patterns of change that emerge from these histories are questioned. It is argued that presentations of change in isolation may create an image or perception of change which can give rise to unfulfilled expectations. The term 'image' is intended to convey the possibility of illusion, a false or misleading picture. The dominant image of change has three characteristics: the disappearance of property from marriage and its replacement with affect, an increasing emphasis on privacy and a split from the public and an increasing emphasis on individualism rather than community. These trends can be discovered in the historical accounts of each of the elements of marriage, property and law. In Part III these emerging images of change are used to analyse specific points of interaction between marriage, property and law. The aim of this study is to consider how an image has arisen of marriage and its relations with property and law, to assess what contribution this image has made to the confusion which seems to surround the relations between marriage, property and law and to explore how this confusion is reflected in Scots law.
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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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Lind, Göran. "Common law marriage : a legal institution for cohabitation /." New York [u.a.] : Oxford Univ. Press, 2008. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=016728851&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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Edgerly-Dowd, Tammy L. "A study of the requisite knowledge for marriage a comparison between the 1917 and 1983 Codes of canon law /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Casseus, Guy. "Ends of marriage a comparison of the 1917 and the 1983 codes /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Books on the topic "Marriage law"

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Law Reform Advisory Committee for Northern Ireland., ed. Marriage law. Belfast: Stationery Office, 2000.

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Law Reform Advisory Committee for Northern Ireland., ed. Marriage law. Belfast: Stationery Office, 2000.

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Homolka, Walter. Jewish Marriage Law. Berlin, New York: de Gruyter Recht, 2009. http://dx.doi.org/10.1515/9783899496611.

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Sherman, Charles Edward. California marriage law. Occidental, CA: Nolo Press, 1995.

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Champappilly, Sebastian. Christian law on marriage, adoption & guardianship & Canon law on marriage. Cochin: Southern Law Publishers, 2003.

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Galen, Doris. Marriage and the law. [Harare]: Harare Legal Projects Centre, 1987.

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Sinclair, June D. The law of marriage. Kenwyn [South Africa]: Juta, 1996.

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Ramirez, Vicente C. The law on marriage. Quezon City, Philippines: Central Book Supply, 2009.

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Ramirez, Vicente C. The law on marriage. Quezon City, Philippines: Central Book Supply, 2009.

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Westbrook, Raymond. Old Babylonian marriage law. Horn: Berger & So hne, 1988.

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Book chapters on the topic "Marriage law"

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Harding, Maebh. "Marriage." In Routledge Handbook of International Family Law, 11–24. Abingdon, Oxon [UK] ; New York, NY : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9781315613079-2.

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Mothersole, Brenda, and Ann Ridley. "Marriage and the breakdown of marriage." In A-Level Law in Action, 391–411. London: Macmillan Education UK, 1995. http://dx.doi.org/10.1007/978-1-349-13044-3_25.

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Standley, Kate. "Contracting a Valid Marriage." In Family Law, 15–25. London: Macmillan Education UK, 1997. http://dx.doi.org/10.1007/978-1-349-14655-0_2.

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Davies, Paula, and Paven Basuita. "Marriage and civil partnership." In Family Law, 31–61. London: Macmillan Education UK, 2017. http://dx.doi.org/10.1057/978-1-137-57552-4_2.

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Gorar, Mukaddes. "Forced marriage." In Honour Based Crimes and the Law, 137–200. Abingdon, Oxon ; New York, NY : Routledge, 2021.: Routledge, 2021. http://dx.doi.org/10.4324/9781003166207-5.

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Garrison, Marsha. "Marriage." In Elgar Encyclopedia of Comparative Law. Edward Elgar Publishing Limited, 2023. http://dx.doi.org/10.4337/9781839105609.marriage.

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"Marriage." In Family Law, 54–69. Routledge, 2012. http://dx.doi.org/10.4324/9780203114780-11.

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"MARRIAGE." In Family Law, 566–68. Routledge-Cavendish, 2003. http://dx.doi.org/10.4324/9781843145004-83.

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"MARRIAGE." In Family Law, 81–90. Routledge-Cavendish, 2003. http://dx.doi.org/10.4324/9781843145004-12.

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Ganz, Melissa J. "Marriage Law." In Daniel Defoe in Context, 257–64. Cambridge University Press, 2023. http://dx.doi.org/10.1017/9781108872140.038.

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Conference papers on the topic "Marriage law"

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"Polygamous Marriages in Java Indonesia and Marriage Law: The Social Psychological Perspective." In International Conference on Law, Management and Humanities. International Centre of Economics, Humanities and Management, 2014. http://dx.doi.org/10.15242/icehm.ed0614027.

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Agustin, Erni, Faizal Kurniawan, and Rizky Amalia. "Legal Protection for Children as a Result of Transnational Marriage Dissolution in Indonesian Marriage Law." In International Law Conference 2018. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0010052402630267.

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Pierson, Lia, and Martha Saad. "Child Marriage: Between Culture and Law." In 6TH INTERNATIONAL CONFERENCE ON THE GEOGRAPHIES OF CHILDREN, YOUTH AND FAMILIES. Galoa, 2019. http://dx.doi.org/10.17648/gcyf-2019-99425.

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Saad, Martha, and Lia Pierson. "Child marriage: between culture and the law." In 6TH INTERNATIONAL CONFERENCE ON THE GEOGRAPHIES OF CHILDREN, YOUTH AND FAMILIES. Galoa, 2019. http://dx.doi.org/10.17648/gcyf-2019-99431.

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Oktarina, Surya. "The Impact of Siri Marriage Law Seen from Indonesian Criminal Law." In Proceedings of the 2nd International Conference on Law, Social Science, Economics, and Education, ICLSSEE 2022, 16 April 2022, Semarang, Indonesia. EAI, 2022. http://dx.doi.org/10.4108/eai.16-4-2022.2320118.

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Yulkardi, Yulkardi. "Social Practice of Early Marriage." In International Conference on Social Sciences, Humanities, Economics and Law. EAI, 2019. http://dx.doi.org/10.4108/eai.5-9-2018.2282600.

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Bukido, Rosdalina, Edi Gunawan, and Rahman Mantu. "Law Analysis Towards Judicial Review of Interfaith Marriage." In Proceedings of the 1st International Conference on Environmental Governance, ICONEG 2019, 25-26 October 2019, Makassar, South Sulawesi, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.25-10-2019.2300544.

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Sa-ngimnet, Pattaka. "Thai Wives, Marriage Brokers and Human Rights Law." In Annual International Conference on Political Science, Sociology and International Relations. Global Science & Technology Forum (GSTF), 2014. http://dx.doi.org/10.5176/2251-2403_pssir14.23.

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Dariyo, Agoes, Mia Hadiati, and R. Rahaditya. "Understanding of Marriage Law Attitude For Delivery of Early Age Marriage in Indonesian Adolescence." In Proceedings of First International Conference on Culture, Education, Linguistics and Literature, CELL 2019, 5-6 August, Purwokerto, Central Java, Indonesia. EAI, 2019. http://dx.doi.org/10.4108/eai.5-8-2019.2289791.

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Nurnazli and Erina Pane. "Minimum Legal Age of Marriage and Maslahah Mursalah in the Marriage Law in Indonesia." In 1st Raden Intan International Conference on Muslim Societies and Social Sciences (RIICMuSSS 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201113.055.

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Reports on the topic "Marriage law"

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Shah, Payal, Jayna Kothari, and Brototi Dutta. Ending Impunity for Child Marriage in India: Normative and Implemantation Gaps. Center for Reproductive Rights (CRR) & Centre for Law and Policy Research (CLPR), February 2018. http://dx.doi.org/10.54999/xkwa1332.

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CLPR and the Center for Reproductive Rights (CRR) have drafted a Legal and Policy Brief on Child Marriage, “Ending Impunity for Child Marriage in India: A Review of Normative and Implementation Gaps” outlining the main challenges for the implementation of the law nationally and reviewed its working in Karnataka. This brief aims to inform activists, policymakers, lawyers, and the judiciary of the key challenges and makes recommendations relating to legal reform, better implementation of the PCMA ensuring accountability and promoting access to justice for girls in child marriages.
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Anderson, D. Mark, Kyutaro Matsuzawa, and Joseph Sabia. Marriage Equality Laws and Youth Suicidal Behaviors. Cambridge, MA: National Bureau of Economic Research, October 2019. http://dx.doi.org/10.3386/w26364.

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Payne, Krista. Median Age at First Marriage, 2019. National Center for Family and Marriage Research, May 2021. http://dx.doi.org/10.25035/ncfmr/fp-21-12.

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The median age at first marriage in the United States has increased steadily since the mid-20th century. In the mid-1950s, the median age was at a record low of just over 20 for women and 22 for men, but by 2020, the median age was 28 for women and 30 for men (see Figure 1). The median age at first marriage has increased similarly for both men and women. Consequently, the gender gap in the median age at first marriage has persisted, fluctuating between 1.6 and 2.7 years. This profile uses data from the 2019 American Community Survey (ACS), 1-year estimates to track the trends in women’s and men’s median ages at first marriage. The ACS is ideal because it provides the best annual data on marital status and demographic characteristics allowing for direct estimation of the median age at first marriage (Simmons & Dye, 2004). This is an update to our previous profiles on the topic for the years 2017 (FP-19-06), 2014 (FP-16-07), 2013 (FP-15-05), 2010 (FP-12-07), and 2008 (FP-09-03).
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Дороніна, Тетяна Олексіївна, and Тетяна Ігорівна Ховрякова. Gender Education and Youth Preparation for Family Life Problem: Crossing Points. Криворізький державний педагогічний університет, 2021. http://dx.doi.org/10.31812/123456789/8063.

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The article is devoted to youth preparation for family life issue and the necessity in gender approach application for this issue in the domestic scientific discourse. The relevance of the problem in gender aspect is highlighted from the perspective of the working group of Ministry of Education and Science of Ukraine development of “Strategy of Gender Equality in Education”. Based on references to the publications of educators and psychologists, it was concluded that scientists consider the problem of youth preparation for family life, mainly from the point of psychological readiness of young men and women to fulfill marital obligations. In the pedagogical aspect, scientists focus on creating pedagogical conditions and using the system of educational influences on the formation of youth readiness to start a family. The analysis of the views presented in the scientific discourse on the youth preparation for family life issue gave us grounds to find a few contradictions between the psychological and pedagogical consideration of the problem and the modern life realities. Traditional notions of the family are in significant transformation state. The approaches proposed by psychological and pedagogical thought are aimed to preserve traditional notions of the family which do not stand the test of time. In the system of youth preparation for family life, the authors identified a few gender issues: education according to traditional role behavior models, the effect of hidden curriculum in education, pressure on girls about marriage, the system of requirements for the role and "place" of women in the family according to her status (daughter, wife, daughter-in-law, mother), etc. It is suggested that science should be more flexible on this issue and should propose models and approaches that ensure the sustainable development of the State (including in demographic terms) while guaranteeing fundamental rights and freedoms, including the right to free development and self-realization without discriminatory restrictions
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Blank, Rebecca, Kerwin Kofi Charles, and James Sallee. Do State Laws Affect the Age of Marriage? A Cautionary Tale About Avoidance Behavior. Cambridge, MA: National Bureau of Economic Research, December 2007. http://dx.doi.org/10.3386/w13667.

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Lillian Rutandaro, Sherrie, Christine Lundambuyu Munalula, Rogers Otuta, and Manenji Mangundu. Lives at Risk: A study of girls dropping out of school in Juba, Rumbek and Pibor Counties, South Sudan. Oxfam, November 2022. http://dx.doi.org/10.21201/2022.9349.

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This study was undertaken by Oxfam in three South Sudanse counties as part of the SIDA-funded project 'Building Resilience through Gender and Conflict-Sensitive Approaches to Education, Skills Development, and Sustainable Livelihoods'. Its purpose was to shed light on why so many girls drop out of school. The research revealed that women and girls often lack decision-making power over their lives. Early or forced marriage, the abduction of girls, perceptions that education delays marriage – and that educated girls risk not finding husbands – all contribute to dropout rates. Additional challenges include a lack of adequate hygiene and sanitation facilities in schools, the distances learners need to travel, insecurity caused by communal violence, floods, food insecurity, and a heavy household work burden. The Government of South Sudan has in place laws and policies to address these issues, but they remain largely on paper and enforcement mechanisms are weak. The report analyses each of these factors in turn and presents recommendations for how the SIDA project can begin to address them in its future programming.
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Kaffenberger, Michelle, Danielle Sobol, and Deborah Spindelman. The Role of Low Learning in Driving Dropout: A Longitudinal Mixed Methods Study in Four Countries. Research on Improving Systems of Education (RISE), April 2021. http://dx.doi.org/10.35489/bsg-rise-wp_2021/070.

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Using unique longitudinal quantitative and qualitative data, we examine the role that low learning plays in driving dropout in Ethiopia, India, Peru, and Vietnam. Regression analysis using IRT-linked test scores and data on schooling attainment and dropout shows a strong, significant association with one standard deviation higher test scores associated with 50 percent lower odds of dropping out between the ages of 8 and 12, and a similar association between the ages of 12 and 15. Qualitative analysis indicates a direct relationship between low learning and dropout, with children and parents choosing to discontinue school when they realize how little is being learned. Qualitative findings also show that low learning interacts with and exacerbates more proximate causes of dropout, with low learning often contributing to choices of early marriage (for girls) and of leaving school to work (for both genders), with families making practical decisions about which options will best provide for children in the long run. Finally, learning, work, and poverty often interact, as the need to work to help provide for the household reduces the opportunities to learn, and low learning tilts the opportunity cost of time in favor of working. These findings suggest that low learning may play a larger role in dropout decisions, by underlying and interacting with other causes, than has been typically recognized.
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Child marriage briefing: Nigeria. Population Council, 2005. http://dx.doi.org/10.31899/pgy19.1004.

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This brief provides an overview of child marriage as well as the particulars of child marriage in Nigeria, one of the poorest countries in the world. More than two out of three Nigerians live on less than US$1 a day, and life expectancy is 52 years. The HIV/AIDS epidemic has had a devastating effect on the country, and Nigeria has some of the highest rates of early marriage worldwide. The Child Rights Act, passed in 2003, raised the minimum age of marriage to 18 for girls. However, federal law may be implemented differently at the state level, and to date only a few of the country’s 36 states have begun developing provisions to execute the law. Domestic violence is widespread and a high prevalence of child marriage exists. Nationwide, 20 percent of girls are married by age 15, and 40 percent are married by age 18. Although the practice of polygyny is decreasing, 27 percent of married girls aged 15–19 are in polygynous marriages. Included in this brief are recommendations to promote later, chosen, and legal marriage.
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Child marriage briefing: Mali. Population Council, 2005. http://dx.doi.org/10.31899/pgy19.1002.

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This brief provides an overview of child marriage as well as the particulars of child marriage in Mali. Mali is home to 11.6 million people, with 47 percent of its population under age 15. Approximately 73 percent of the population live on less than US$1 a day, and life expectancy is 45 years. Mali has one of the most severe crises of child marriage in the world today. The legal age of marriage is 18 for girls and 21 for boys, but girls may be married as early as age 15 with parental consent. For civil marriages, the law dictates that prospective spouses discuss and agree on whether their union will be polygynous or monogamous; however, a woman’s say in the matter is minimal given her limited options. The payment of bride price is recognized by law, promoting the perception that wives are the property of husbands. In addition, female genital circumcision affects nearly all Malian women, with 61 percent of circumcisions occurring before age 5. Included in this brief are recommendations to promote later, chosen, and legal marriage.
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Child marriage briefing: Mozambique. Population Council, 2005. http://dx.doi.org/10.31899/pgy19.1003.

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This brief provides an overview of child marriage as well as the particulars of child marriage in Mozambique. Mozambique, in southeastern Africa, is home to 17.5 million people, with 45 percent of its population under age 15. More than three-quarters of Mozambicans live on less than US$2 a day. The HIV/AIDS epidemic has had a devastating effect on the country; approximately 1.3 million adults and children are living with HIV, and 470,000 children have been orphaned because of AIDS. Life expectancy has fallen to 34 years, among the lowest levels in the world. Mozambique has one of the most severe crises of child marriage in the world today. Several local women’s rights groups have begun speaking out about this issue and were instrumental in ensuring the passage of the recent Family Law, which raises the minimum age of marriage for girls from 14 to 18, allows women to inherit property in the case of divorce, and legally recognizes traditional marriages. However, little capacity exists to implement the law. Included in this brief are recommendations to promote later, chosen, and legal marriage.
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