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1
Rante, Desfi Sarianti Anton, Dahlia D. Moelier, and Asyrafunnisa Asyrafunnisa. "Family Conflict in Marriage Story Movie Script by Noah Baumbach." Humaniora: Journal of Linguistics, Literature, and Education 2, no. 2 (December 30, 2022): 127–37. http://dx.doi.org/10.56326/jlle.v2i2.2142.
Повний текст джерелаАнотація:
The aims of this study were to identify types of family conflict and identify factors also the impact of family conflict on the main character in the Marriage Storymovie script by Noah Baumbach. The author uses descriptive qualitative research with a sociological approach and the theory of types of family conflict by Ursula Lehr and the theory of factor of family conflict by Sadarjoen. The results of the research show that in Marriage Story movie script, there are six types of family conflicts, namely; conflicts with parents, conflicts with child, conflicts with other people, conflict among husband and wife, conflicts of job selection and inner conflicts. Then, there are four factors that influence family conflict namely; economy, child, communication failures and jealousy. This type of family conflict and its factors then have an impact on the breakdown of marriages, fights in the divorce process, struggles for child custody, and distribution of assets.
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Dodo, Obediah. "Selected approaches for conflict resolution in marriage disputes in Zimbabwe." International Journal of Modern Anthropology 15, no. 2 (May 27, 2021): 414–38. http://dx.doi.org/10.4314/ijma.v15i2.2.
Повний текст джерелаАнотація:
Realising an increase in marriages, an increase in marriage violence and a subsequent rise in marriage homicide, the study explored the possibility of taking divorce as a preferred option towards ending marriage violence and subsequent homicide. The triangulated study adopted a descriptive survey design which collected data through questionnaires that were distributed to 160 purposively sampled participants. The study followed an anti-positivist approach which relies on depth rather than width of data. Data were analysed and interpreted using NVIVO software and dyadic analysis, which provided for the analysis of descriptive and statistical data. It was the study’s finding that marriage conflicts and homicide are rampant in Zimbabwe and the available resolution systems have lost relevance and effectiveness. The study, noted that while marriages are good for the development of any society, if there are irreparable differences between couples, there is need to separate or divorce under what the study calls ‘just divorce’. The study concludes that ’just divorce’ is basically meant to save lives while allowing divorcees to reconnect after they would have really made up their minds and addressed emotions. It takes national authorities to appreciate the essence of ‘just divorce’ for them to embrace it as a policy.
Key words: Marriage violence; Divorce; Marriage homicide; Family conflicts; Conflict resolution; Just Divorce
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Dodo, Obediah. "Selected approaches for conflict resolution in marriage disputes in Zimbabwe." International Journal of Modern Anthropology 2, no. 15 (May 27, 2021): 414–38. http://dx.doi.org/10.4314/ijma.v2i15.2.
Повний текст джерелаАнотація:
Realising an increase in marriages, an increase in marriage violence and a subsequent rise in marriage homicide, the study explored the possibility of taking divorce as a preferred option towards ending marriage violence and subsequent homicide. The triangulated study adopted a descriptive survey design which collected data through questionnaires that were distributed to 160 purposively sampled participants. The study followed an anti-positivist approach which relies on depth rather than width of data. Data were analysed and interpreted using NVIVO software and dyadic analysis, which provided for the analysis of descriptive and statistical data. It was the study’s finding that marriage conflicts and homicide are rampant in Zimbabwe and the available resolution systems have lost relevance and effectiveness. The study, noted that while marriages are good for the development of any society, if there are irreparable differences between couples, there is need to separate or divorce under what the study calls ‘just divorce’. The study concludes that ’just divorce’ is basically meant to save lives while allowing divorcees to reconnect after they would have really made up their minds and addressed emotions. It takes national authorities to appreciate the essence of ‘just divorce’ for them to embrace it as a policy.
Key words: Marriage violence; Divorce; Marriage homicide; Family conflicts; Conflict resolution; Just Divorce
4
Indahyani, Indahyani. "Memahami Komunikasi Antar Pribadi Dalam Pernikahan Beda Agama Dalam Upaya Mempertahankan Hubungan Yang Harmonis." Jurnal The Messenger 5, no. 2 (July 1, 2013): 47. http://dx.doi.org/10.26623/themessenger.v5i2.153.
Повний текст джерелаАнотація:
<p><em>Interfaith marriage is a form of marriage is performed by a pair of men and women who have different religious beliefs. Currently interfaith marriage is already banned by the government and the logic, in the se-religious marriages can be conflict and does not guarantee a successful marriage, let alone a different religion. Although conflict in marriage is not only caused by differences in belief, but it is very influential for the survival of marriage as the basis of different faiths will make all the difference. Although it is not easy to maintain interfaith marriage, but not a few marriages that last a long time despite the different religions. Effective communication will minimize the occurrence of conflict, so the marriage will last a long time. This study seeks to examine more deeply the Self Disclosure (Self Disclosure) In Johari Window Theory, Theory of Dialectical relations (Relational Dialectics), and symbolic interactionism (symbolic Interactionism). Further in-depth interviews with select speakers who have certain criteria as research subjects, by using descriptive qualitative research methods. Presentation of data is done as it is delivered in accordance informants as research subjects without manipulation. Then, the researchers interpret the data to describe the phenomenon that occurs in study subjects.</em></p>
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Khoirot, Umdatul, and Mohammad Sa'diyin. "Pola Komunikasi dalam Penyelesaian Konflik Pasangan Nikah Muda di Desa Pangkah." Busyro : Jurnal Dakwah dan Komunikasi Islam 2, no. 1 (April 30, 2022): 9–14. http://dx.doi.org/10.55352/kpi.v2i1.571.
Повний текст джерелаАнотація:
This young marriage is often associated with marriage at a young age or teenagers whose age has not reached 20 years (early marriage). But it is different again in relation to early marriage. Early marriage is more for underage children whose age is really below the limit for marriage, mostly like high school children and even junior high school students. Young marriage itself where marriage at a young age but it is already allowed to marry because of the age that has passed the limits of both legal and religious provisions. Young marriages usually have a lot of conflicts due to differences of opinion and others, one way to deal with conflicts is to apply good communication patterns. The pattern of communication is a picture of two or more people in the process of sending and receiving messages correctly, so that the intended message is conveyed or can be easily understood.
The purpose of this research is to find out the reasons for getting married at a young age, to find out the communication patterns of young married couples in conflict resolution in Pangkah Wetan Village, Ujung Pangkah Gresik and to determine the factors that cause conflict between young married couples in Pangkah Wetan Village, Ujung Pangkah Gresik. In this study, researchers used descriptive qualitative research methods. The data collection procedure is interview, observation, and documentation. Checking the validity of the data carried out is triangulation.
The results of this study indicate that: (1) the reasons for getting married at a young age in Pangkah Wetan Village Ujung Pangkah Gresik are parental/family factors, self-willed factors, and pregnancy out of wedlock. (2) communication patterns in resolving conflicts between young married couples in Pangkah Wetan Village, Ujung Pangkah Gresik, namely they are both silent until one of the partners or the guilty apologizes, but gradually their communication patterns are getting better and fulfill aspects of communication patterns in De Vito's theory. (3) the factors that cause conflict in young married couples are failure to communicate, economic factors, and difficulty accepting differences (natures).
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Sri Maryati, Hudzaifah Achmad, Adang Darmawan Achmad, and Mohd Anuar Ramli. "The Dynamic Landscape of Interfaith Marriage in Indonesia: Navigating The Supreme Court Circular Letter (SEMA) No. 02 of 2023 and Population Administration Law." Daengku: Journal of Humanities and Social Sciences Innovation 4, no. 3 (May 31, 2024): 489–502. http://dx.doi.org/10.35877/454ri.daengku2613.
Повний текст джерелаАнотація:
The issue of interfaith marriage in Indonesia is rooted in the legal conflict between Article 2, paragraph (1) of Law No. 1/1974 on Marriage, which regulates the legality of marriage based on religious law, and Articles 34 and 35 of Law No. 23/2006 on Citizenship Administration. Articles 34 and 35 of Law No. 23/2006 state that a valid marriage is one that is reported and registered, with Article 35(a) stipulating that the court determines the validity of a marriage. The incompatibility of these regulations regarding interfaith marriages has affected legal interpretation, resulting in discrepancies in judicial decisions. In response, the Supreme Court issued Circular Letter No. 2 of 2023, providing guidance for judges in adjudicating cases involving the registration of marriages between individuals of different religions and beliefs. This circular aims to ensure certainty and consistency in the application of the law in such cases. However, this regulation has sparked debate among legal experts. This research adopts a qualitative approach and is analyzed descriptively. The findings indicate that conflicting legal interpretations regarding interfaith marriages lead to differences of opinion among judges on the validity of such marriages. Moreover, inconsistencies in the legal framework governing interfaith marriage in Indonesia result in conflicts of legal interpretation. The primary cause of the ineffectiveness of Indonesia's interfaith marriage law is due to substantive legal considerations. Disagreements between legal systems lead to disputes among legal entities and impact interfaith marriages within society.
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Chagnon, Napoleon A., Robert F. Lynch, Mary K. Shenk, Raymond Hames, and Mark V. Flinn. "Cross-cousin marriage among the Yanomamö shows evidence of parent–offspring conflict and mate competition between brothers." Proceedings of the National Academy of Sciences 114, no. 13 (March 13, 2017): E2590—E2607. http://dx.doi.org/10.1073/pnas.1618655114.
Повний текст джерелаАнотація:
Marriage in many traditional societies often concerns the institutionalized exchange of reproductive partners among groups of kin. Such exchanges most often involve cross-cousins—marriage with the child of a parent’s opposite-sex sibling—but it is unclear who benefits from these exchanges. Here we analyze the fitness consequences of marrying relatives among the Yanomamö from the Amazon. When individuals marry close kin, we find that (i) both husbands and wives have slightly lower fertility; (ii) offspring suffer from inbreeding depression; (iii) parents have more grandchildren; and (iv) siblings, especially brothers, benefit when their opposite-sex siblings marry relatives but not when their same-sex siblings do. Therefore, individuals seem to benefit when their children or opposite-sex siblings marry relatives but suffer costs when they, their parents, or same-sex siblings do. These asymmetric fitness outcomes suggest conflicts between parents and offspring and among siblings over optimal mating strategies. Parental control of marriages is reinforced by cultural norms prescribing cross-cousin marriage. We posit that local mate competition combined with parental control over marriages may escalate conflict between same-sex siblings who compete over mates, while simultaneously forging alliances between opposite-sex siblings. If these relationships are carried forward to subsequent generations, they may drive bilateral cross-cousin marriage rules. This study provides insights into the evolutionary importance of how kinship and reciprocity underlie conflicts over who controls mate choice and the origins of cross-cousin marriage prescriptions.
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Perangin Angin, Yakub Hendrawan, and Tri Astuti Yeniretnowati. "Implentasi Pengendalian Konflik Keluarga bagi Relasi Suami Istri Kristen." Jurnal Pendidikan Agama Kristen (JUPAK) 2, no. 1 (June 16, 2021): 127–42. http://dx.doi.org/10.52489/jupak.v2i1.18.
Повний текст джерелаАнотація:
Conflict arises in every marriage. It is a part of life that naturally occurs in every household, anywhere, including Christian marriages, even though they are blessed in the church, they are not immune to conflict free. Controlling conflict has an impact on whether the husband and wife relationship is strong in Christian marriages, so knowing the sources of triggers or causes of conflict in a Christian marriage family is very important so that we can anticipate and take conflict resolution in appropriate ways. The method in writing this journal is carried out by analyzing relevant sources from books and research literature, so that application suggestions are obtained for increasing the stronger relationship between husband and wife because they can control conflict well. Husband and wife need to put the reconciliation process that Allah created for the husband and wife relationship to be applied in all marital relations that are disturbed or even damaged.
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Bondarenko, E. V., I. N. Polshakova, and S. V. Shumakova. "FEATURES OF CONFLICT BEHAVIOR AND SATISFACTION WITH MARRIAGE AMONG MEN AND WOMEN IN A YOUNG FAMILY." Educational Psychology in Polycultural Space 59, no. 3 (2022): 6–19. http://dx.doi.org/10.24888/2073-8439-2022-59-3-6-19.
Повний текст джерелаАнотація:
This paper considers features of conflict behavior and men and women ’s satisfaction with marriage in a young family. The paper deals with the issues of the psychological content of the concept of “young family”, touches upon issues of gender characteristics that cause conflicts in the family. This paper presents the results of the research on the features of conflict interaction of a married couple. The revealed significant correlations made it possible to determine the differences between the male and female groups in conflict-prone areas of marital relations in terms of the following indicators: “Raising children”, “Manifestation of autonomy by one of the spouses”, “Violation of role expectations”, “Disagreements in relation to money”. A correlation analysis of indicators of the degree of satisfaction with marriage in the male and female groups confirmed the existence of differences between them, namely, the level of satisfaction in the male group is higher than in the female group, which is less satisfied with marriage. The study showes that there are statistically accurate links between gender and conflict behavior strategies, satisfaction with marriage in a young family. The degree of men and women’s satisfaction with marriage is higher in a young family using the “Cooperation” and “Compromise” strategies. Specialists can use the results obtained to expand our understanding of the problems of diagnosing the features of conflict behavior in a young family and to develop effective psychological assistance programmes to prevent and resolve family conflicts.
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Bilyk, Tetiana. "Instruments for studying socio-psychological factors in interpersonal communication dysfunction in marital conflicts." Організаційна психологія Економічна психологія 1, no. 22 (March 31, 2021): 18–26. http://dx.doi.org/10.31108/2.2021.1.22.2.
Повний текст джерелаАнотація:
Introduction. The changing role of family in the society and the increased rate of divorce highlight the problem of socio-psychological factors that contribute to the emergence of marital conflicts caused by spouses' dysfunctional interpersonal communication. Aim: to determine a set of instruments for studying socio-psychological factors in interpersonal communication dysfunction in marital conflicts. Results. A proposed complex of instruments for studying of socio-psychological factors in interpersonal communication dysfunction in marital conflicts partners includes three groups of tools. The first group is aimed at studying the features of marriage partners' interpersonal interaction in conflict situations and their satisfaction with marriage. The second group includes focuses on studying micro-level socio-psychological factors (the characteristics of marital partners that affect their interpersonal communication in conflict situations). The third group consists of tools for studying meso-level socio-psychological factors (the features of family interaction with social environment and marriage partners' work-life balance, which can contribute to the emergence of marital partners' interpersonal communication dysfunction). Conclusions. The proposed set of instruments for studying the effects of socio-psychological factors on marriage partners' communication dysfunction in conflicts can be used by family counselors, family mediators, family therapists, and family coaches. The set of instruments can also be used for training future marriage partners, in particular, for marital conflict-management training.
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Werdyanto, Luthfie Yanuar, and Mohammad Kevin. "Model Komunikasi Manajemen Konflik Perkawinan Campuran (Studi Kasus pada Pasangan Suami Istri Berbeda Kewarganegaraan)." PERSPEKTIF 9, no. 2 (May 9, 2020): 354–65. http://dx.doi.org/10.31289/perspektif.v9i2.3656.
Повний текст джерелаАнотація:
This research was motivated by the phenomenon that is currently occuring in todays Indonesian society that is marriage across the nation. The purpose of this study were: 1) To understand the conflicts that occur within mixed marriage. 2) And to know how to manage conflict from various problems that arise. The employedapproach is qualitative case study. The main subjects are two married couples of different nationalities as well as supporting informants that consists of two Household Assistants marriage couples with different citizenship. The results of the research note that each pair of different citizenship has a communication model that can be used to manage conflict that is arising. When there is a conflict they will identify each other's problems, then they will give each other solutions to solve the problem, then they will make a commitment to the conflict so that it does not happen again. They already feel a very complicated conflict to resolve, but they can still continue their marriage by putting aside such complicated matters.
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Farsalena, Sintia. "The Minangkabau Women's Cultural Adaptation Strategy in Inter-Ethnic Marriage." MUHARRIK: Jurnal Dakwah dan Sosial 4, no. 02 (June 13, 2022): 453–62. http://dx.doi.org/10.37680/muharrik.v4i02.957.
Повний текст джерелаАнотація:
In marriage, the two ethnic cultures of each individual will often meet to maintain the harmony of the family and to prevent the conflict of women in the dominant role. This research question is about how the role of Minangkabau women is to handle various forms of conflict that may arise due to cultural differences in a marriage. The couple had the process of adapting to the cultural values of the partner's origin to each other. The data collection methods include in-depth interviews and observations by interviewing 23 Minangkabau women from other ethnic groups. The Minangkabau women make six strategies to perpetuate their household: 1). The Minangkabau woman chooses a Javanese male to serve as her husband. 2). The Minangkabau woman has independence in determining her partner because it meets during the wander. 3). After marriage, the Minangkabau woman will bring her husband to live in the West Sumatra area. 4). Most Minangkabau women like husbands who want to contribute to the wishes of their wives. 5). The language used after marriage is the Minangkabau language. 6). Minangkabau culture is dominant and applied in children's foster patterns. This article concludes that cultural constructions have given directions for Minangkabau women to defend their families while preventing vulnerable conflicts in interethnic marriages.
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Anisah, Laelatul, Cahya Milia Tirta Safitri, and Heppy Syawalina Kusuma. "Kepuasan Pernikahan dan Conflict Resolution pada Pasangan Long Distance Marriage." Journal on Education 5, no. 3 (February 3, 2023): 6837–47. http://dx.doi.org/10.31004/joe.v5i3.1468.
Повний текст джерелаАнотація:
Long Distance Marriage or also called long-distance marriage, is a familiar phenomenon, including in Indonesia. Long Distance Marriage describes a situation where couples are physically separated. One partner has to go elsewhere for specific purposes, such as work, or the other partner has to stay at home or in their area of origin. Long-distance marriages also cause many wives to experience loneliness because their husbands have left them for months. Physical separation from people considered close is often a painful experience and can affect almost every aspect of life.This study aims to determine the relationship between marital satisfaction and conflict resolution in long-distance marriage couples. This study uses a quantitative correlational method. The data collection technique used the purposive sampling method, determining the sample with specific considerations. The number of participants in this study was 66 out of a total population of 260, with criteria including Married men/women, under 40 years of age and undergoing long-distance marriages.The results of this study indicate that there is a relationship between marital satisfaction and conflict resolution. This is indicated by the coefficient values of the two variables, namely Rxy = 0.246 with FCount = 4.123 (FCount>3.986) and P = 0.046 (p <0.05). There is a positive relationship between marital satisfaction and conflict resolution. This is indicated by the value of the correlation coefficient on marital satisfaction and conflict resolution variables, which is 6.1%. This means that the higher the marital satisfaction, the higher the level of conflict resolution in long-distance marriage couples. Vice versa, the lower the marital satisfaction, the lower the level of conflict resolution in long-distance marriage couples.
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Firlina, Amria, Zuhraini Zuhraini, and Linda Firdawati. "ENDOGAMOUS MARRIAGE OF WEST LAMPUNG SAIBATIN COMMUNITY FROM THE PERSPECTIVE OF ISLAMIC LAW." Ijtimaiyya: Jurnal Pengembangan Masyarakat Islam 16, no. 2 (December 31, 2023): 1. http://dx.doi.org/10.24042/ijpmi.v16i2.17361.
Повний текст джерелаАнотація:
Endogamous marriage is a union between tribes, ethnicities, and families in the same environment. Endogamous marriage in the family environment is a marriage between cousins and descendants who are the same or still have a family relationship between the two. Marriage or nayuh in the Saibatin community is carried out by people of the same tribe, one faith, and even some with close relatives. The meaning of close is marriage between third cousins and so on. With the development of the current era, the marriage system among clans or tribes has faded after a shift in social values. This study aims to analyze endogamous marriages in the Saibatin tribe according to the perspective of Islamic law. This research is field research with a descriptive-qualitative approach. The research subject comprises a married couple who have entered an endogamous marriage. The research location is in three villages from several sub-districts in West Lampung Regency. The results of the researcher's survey of respondents and correspondents show that endogamous marriages did not conflict with Islamic law. According to maqasid shari'ah, it is judged as permissible to be carried out as the law is daruriyat because it is to maintain religion, soul, mind, offspring, and property. According to urf, it is judged as shahih urf because it does not conflict with Islamic law and is based on taghayurul ahkam wal amkinah. Endogamous marriages are rare due to shifting social values in local customary law; as for the marriage law, it is mubah.
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Rofiq, Nur, Husnatul Mahmudah, and Rahmawati Rahmawati. "Conflicts in Marriage Legal Arrangements Differences in Religion Between Laws Islam and Human Rights." Literasi Hukum 7, no. 2 (October 31, 2023): 95–106. http://dx.doi.org/10.31002/lh.v7i2.8038.
Повний текст джерелаАнотація:
In Indonesia, interfaith marriages are still a problem. This is because it not only involves legal conflict issues but also issues of interpretation, psychology, culture, economics, human rights and other related topics. This article presents a discussion regarding the clash of Indonesian legal rules by exploring scientific sources from various sources. This article views Indonesian jurisprudence as a single pattern, the purpose of this article is to show the complexity and dynamics of Indonesian legal regulations regarding interfaith marriages through Islamic legal regulations and human rights. This study focuses on the legal arguments put forward, the legal conflict position taken on the issue of interfaith marriage. In communities that adhere to the Islamic religion and traditional-conservative attitudes, there is no room for interpretation regarding the laws governing interfaith marriages. Even for them, there are no national regulations regarding interfaith marriages or no established norms. The practice of interfaith marriages in Indonesia is because marriage is not strictly and definitely regulated. Rejection of interfaith marriages is classified as discriminatory because it violates human rights principles. Law Number 1 of 1974 concerning Marriage, especially Article 2 paragraph (1), refers more to the validity of marriage based on religious and belief law. Article 3 paragraph (3) of the 1945 Constitution and Article 28 of the 1945 Constitution have different standards.
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Mazurana, Dyan, Anastasia Marshak, and Kinsey Spears. "Child marriage in armed conflict." International Review of the Red Cross 101, no. 911 (August 2019): 575–601. http://dx.doi.org/10.1017/s1816383120000156.
Повний текст джерелаАнотація:
AbstractEradicating and addressing child marriage in situations of armed conflict requires that stakeholders increase their attention, knowledge, evidence-based protection measures, and resources in a coordinated fashion. To this end, this article examines what constitutes child marriage within the international legal framework. It then presents a concise analysis of what is known about child marriage in development contexts, before moving on to discuss the (limited) state of knowledge on child marriage in humanitarian settings, and the global response. It presents information on different married child populations, including child brides and grooms, girls forcibly married to armed actors, child widows, and child marriage within natural disasters. It concludes with ideas on the information and knowledge that is still needed to inform effective response.
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Sala, Bedir, and Hatice Ersoy Çelik. "An Analysis of Interactions in Intercultural Marriages: A Field Study of Alanya." Journal of Humanity and Society (insan & toplum) 11, no. 4 (December 2021): 137–55. http://dx.doi.org/10.12658/m0639.
Повний текст джерелаАнотація:
This study aims to examine the dimensions of the conflicts arising from the interactions of two different cultures in intercultural marriages and to examine under which conditions and the level to which cultural adaptation is provided. This study was conducted with 35 participants who have an intercultural marriage and live in Antalya Province’s Alanya District, where people from many cultures and nationalities can be encountered due to Alanya being a tourist region. This study obtained the data using the semi-structured interview method to investigate the conflict and adaptation that may occur as a result of intercultural marriages. The snowball technique has been used to access the participants. At the end of the interviews conducted with these individuals, foreign spouses’ process of adapting to the Turkish family structure and culture, what they’ve acquired from experiencing cultural conflict, and what conflict and adaptation processes they experienced were examined within the scope of family and social environments. The findings from the study have been compiled within the framework of conflict and adaptation as a result of cultural interaction.
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Jarallah, Yara. "The ties that bind? Marriage formation, consanguinity and war in Lebanon and Palestine." Journal of Population Research 39, no. 1 (February 3, 2022): 97–132. http://dx.doi.org/10.1007/s12546-022-09281-9.
Повний текст джерелаАнотація:
AbstractThe paper explores the link between the civil war (1975–1990) in Lebanon and the first Intifada (1987–1993) in Palestine, and women’s transition to marriage and consanguinity. It marries the literature on demographic behaviour and social ties, and contributes to nascent literature on demographic behaviour in times of war extended to consanguinity. It uses a mixed methods approach using two nationally representative data sets- one from each country, complemented with in-depth interviews (n = 55). Estimation methods are a discrete-time hazard model for entry into marriage and a discrete-time competing risks model for type of marriage. Findings provide empirical support for a war-induced effect on marriage formation, with a conflict-induced educational differential, especially for higher educated women in both settings. In times of war, Lebanese, and Palestinian women and their families resort to marriage as a protective strategy, especially when further educational pursuit is no longer deemed relevant because of both actual and perceived threats to women’s safety. The strategies that women devise however, differ across both countries. Women in Lebanon strategize out-group marriages to diversify resources by establishing new alliances through marriage, while in-group marriages decline. Palestinian women on the other hand, show more heterogeneity, with some women maintaining existing familial bonds through in-group marriages, while others diversify resources through out-group marriages to facilitate new alliances. The differences in women’s strategies in each setting is also indicative of other context contingent conflict-induced mechanisms. These operate through distorted sex-ratios against women in Lebanon, and through the breakage of kin networks through migration/displacement in Palestine.
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Nel, C. M. "Creative conflict handling in marriage." South African Journal of Sociology 18, no. 2 (May 1987): 39–42. http://dx.doi.org/10.1080/02580144.1987.10558346.
Повний текст джерела
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Aremu, Tijani Abdul-Lateef, Musa-Jeje Ibrahim Aladire, and Alimi Lawal Sikiru. "An Assessment of Independent Sharī'a Panel (ISP) and Its Roles in Resolving Marital Conflicts in Osun State of Nigeria." Al-Ahkam 32, no. 2 (October 30, 2022): 233–52. http://dx.doi.org/10.21580/ahkam.2022.32.2.12598.
Повний текст джерелаАнотація:
Every relationship, including marriage, is prone to conflict. There have been many solutions offered in dealing with this problem. The Independent Sharī’a Panel (ISP) in Osun State, Nigeria, is a panel that plays a role in resolving marital conflicts in Osun State. This article aims at describing the family conflict resolution program in Osun State. This article is a result of the study employing both quantitative and qualitative methods. The data gathered were from the field involving the interviews. This article reveals that marital conflict in Osun State is rampant and tends to increase yearly. This study also identified that the Independent Sharī’a Panel has served as a credible alternative mechanism, resulting in the resolution of many marital conflicts in this state. This research recommends that the Independent Sharīʿa Panel initiates a strong orientation program for young people on successful marriages, the consequences of marital discord, and how to resolve the issues.
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Park, Mi Yung. "Experiencing Everyday Otherness: A Study of Southeast Asian Marriage-Migrants in South Korea." Sustainable Multilingualism 20, no. 1 (June 1, 2022): 46–68. http://dx.doi.org/10.2478/sm-2022-0003.
Повний текст джерелаАнотація:
Summary This study explores the everyday Otherness experienced by Southeast Asian marriage-migrant women in South Korea. South Korea is increasingly ethnically diverse due to the dramatic rise in international marriages between foreign women and Korean men, most of which are facilitated by marriage brokers. Yet little research has been conducted on marriage-migrants’ experiences of communicating with local Koreans. Drawing on data collected through in-depth interviews with five participants from Cambodia and Vietnam, this study focuses on specific factors that cause conflicts between these women and local Koreans in various social contexts, including the household, workplaces, and wider communities, and how the women respond to such conflicts and manage challenging interactions. The participants’ narratives demonstrate the tensions and conflicts they encounter, which can be divided into three categories: the imposition of Korean ways of living, negative stereotyping, and language use. The women describe being perceived as deviating from Korean society’s cultural and linguistic norms and facing pressure to conform to these norms, which sometimes conflict with their own sense of identity. In addition, they experience marginalization through Othering and negative stereotyping in their interactions with Koreans and struggle to develop a sense of belonging to the host society. The results of this study provide implications for second language programs designed for marriage-migrants, which have the potential to enable marriage-migrants to achieve sustainable development in their second language learning and to support their development of multilingual and multicultural identities.
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Susilo Surahman. "Perkawinan Beda Agama Itu Boleh (?)." Jurnal Multidisiplin Madani 2, no. 4 (April 29, 2022): 1711–20. http://dx.doi.org/10.55927/mudima.v2i4.290.
Повний текст джерелаАнотація:
Marriage of different religions is one of the social phenomena of society that has the potential to have impact implications in the future. One of them is the conflict between marriage as a human right and the regulation of marriage that emphasizes validity based on religious beliefs. This study aims to explain marriages of different religions from various perspectives. This research is qualitative research with a normative approach. The results showed that the opinion that marriages of different religions are allowed are based on Article 57 of Law 1/1974, where there is a marriage clause that is subject to different laws. This allows for marriages of different nationalities and different religions. In addition, Law 1/1974 is considered to have a legal vacuum, which can be done the application of Regeling op de Gemengde Huwelijk (GHR). Another basis for the permissibility of marriage of different religions is the Civil Code. While opinions that say marriage of different religions are not allowed are based on Law 1/1974, FATWA MUI, and KHI. Law 1/1974 and Human Rights have two (two) different perspectives, between allowing and prohibiting marriage of different religions.
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Dyoga, Deshila A., Tin Herawati, and Defina. "Quality of Marriages of Husband-Wife Families Working in the Formal Sector During the Covid-19 Pandemic as well as Work-Family Conflicts and Family Interactions That Occur." Journal of Family Sciences 7, no. 1 (June 30, 2022): 56–70. http://dx.doi.org/10.29244/jfs.v7i1.39690.
Повний текст джерелаАнотація:
The COVID-19 that has occurred has changed all human routines. COVID-19 has also prompted countries to issue work from home (WFH) policies. With this policy, the line between office work and homework is invisible. This condition triggers conflict, especially between husband and wife working, namely between work and family. However, good interaction between family members can be a mediator for working couples. In this regard, the study aims to analyze family interactions and the effect of work-family conflict on the quality of marriage for husband and wife working families during the COVID-19 pandemic. The design of this research is a cross-sectional study and was carried out in the city of Bogor in March 2021. Research respondents are wives who work in the formal sector and have school-age children, and the number is 65 families. The method in this study was self-administered, and an online questionnaire was used. Analysis of the influence of family characteristics, work-family conflict, and family interaction on marriage quality used regression test. As a result, during the COVID-19 pandemic, marriage quality was in the high category, with work-family conflict in the low category and family interactions were in the moderate category. Based on the regression test results, it is known that the quality of marriage is positively and significantly influenced by the length of the marriage and negatively significantly by work-family conflict. The research implication is that work-family conflicts can be overcome with good interactions between family members during the pandemic.
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Mazurova, Nadezhda V., and Roman E. Kuman. "FEATURES OF COPING STRATEGIES FOR OVERCOMING CONFLICTS IN INTER-ETHNIC FAMILIES (ON THE EXAMPLE OF SLAVIC-TURKISH FAMILIES)." RSUH/RGGU Bulletin. Series Psychology. Pedagogics. Education, no. 1 (2023): 127–43. http://dx.doi.org/10.28995/2073-6398-2023-1-127-143.
Повний текст джерелаАнотація:
The article considers features of modern interethnic families, the role of cultural and religious factors in intra-family communication on the example of Slavic-Turkish families. The concepts of “family conflict” and “family coping strategies” are analyzed. The results of a comparative study of the relationship between coping strategies and interaction in conflicts in inter-ethnic and mono-ethnic families are presented. An empirical study of coping strategies for overcoming family conflicts in interethnic families was conducted by a sample of 60 people. The sample is divided into two groups: 30 people who are in a mono-national Slavic marriage (age from 23 to 42 years, married experience from 1 to 8 years), and 30 people who are in an interethnic Slavic-Turkish marriage (age from 21 to 46 years, married experience from 2 to 9 years). The authors suggest that there are differences in the use of coping strategies during family conflicts in families of different ethnic composition. People who are in an inter-ethnic marriage will demonstrate a high level of conflict in family life compared to spouses who are in a mono-ethnic marriage.
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Leng, Chee Heng, and Brenda S. A. Yeoh. "Family Social Reproduction: Conflict and Compromise in Cross-Border Marriages between Chinese Malaysian Men and Vietnamese Women." Jurnal Institutions and Economies 13, no. 4 (October 1, 2021): 93–120. http://dx.doi.org/10.22452/ijie.vol13no4.4.
Повний текст джерелаАнотація:
In this paper, we use the framework of family social reproduction to investigate care relationships within cross-border marriages in Malaysia. Examining the narratives of Chinese Malaysian men and their Vietnamese spouses, we find that (i) the Malaysian men’s labour migration during their twenties and thirties leads to the deferment as well as enablement of marriage, reconfiguring social reproduction temporally and spatially within their life courses, while (ii) the Vietnamese women’s aspirations for migration, work, and marriage interlink with their desire to seek a better life, and their motivations to secure better options to contribute to the social reproduction of their natal families. Tensions in cross-border marriage arise from unmet expectations of care and sustenance, leading to frictions over contested roles and responsibilities in daily household maintenance and care activities, and compromises as marriage partners formulate social reproductive strategies. Exchanges of care, reproductive labour, and money within these marriages are embedded in relational meanings, pointing to the significance of recognising that the care work that shapes and sustains marital relationships is bidirectional, reciprocal, and undertaken by husbands as much as wives.
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Anindhita, Vidya, Hendriati Agustiani, Langgersari Elsari Novianti, and Ajeng Nuranti Syafitri. "Psychoeducation program “Me and Marriage: Marriage with Preparation” as a prevention of early marriage." Abdimas: Jurnal Pengabdian Masyarakat Universitas Merdeka Malang 9, no. 1 (February 28, 2024): 165–79. http://dx.doi.org/10.26905/abdimas.v9i1.12122.
Повний текст джерелаАнотація:
Commitment to a romantic relationship is a developmental task of early adulthood that usually manifests as marriage. The government has established a minimum age of marriage for both men and women. Nonetheless, specific regions in West Java still witness marriages of couples under this prescribed age when early marriage can bring difficulties for young couples adjusting their roles as husband or wife, parents, and partaking in childcare and conflict resolution. This issue is evident in Cipacing, Jatinangor, with many instances of adolescent marriages, child stunting cases, and adolescents committing risky behaviors. Thus, the present Community Engagement (PPM) program aims to provide knowledge and awareness for adolescents and early adults regarding the significance of preparatory measures before marriage. The activity focuses on educating the meaning of marriage, essential premarital preparations, and self-identification related to marriage readiness. A total of 40 adolescents and early adults participated in the activity. Our analysis of pre-and post-test scores revealed improved mean scores by a majority of participants, indicating increased knowledge. Recommendations for future activities include optimizing the socialization process by adopting a more concise timeframe and employing a delivery method that ensures ease of comprehension, allowing the next program to run more efficiently and effectively.
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Joseph, George M. "The Socio-cultural Determinants of Child Labour in Tanzania." South Asian Journal of Social Studies and Economics 20, no. 4 (November 17, 2023): 53–67. http://dx.doi.org/10.9734/sajsse/2023/v20i4742.
Повний текст джерелаАнотація:
The purpose of the study was to examine the socio-cultural determinants of child labour in small scale gold mining in Tanzania. Specifically, the study examined polygamy, early marriage and family conflict among the respondents which influence child labour practices in small scale gold mining (SSGM) in Geita region. Furthermore, the study used the case of Nyang’hwale district which is one of the districts in Geita region where SSGM activities are rampant compared to the rest of the districts. The study used a cross-sectional survey researches design. The primary data were collected by using questionnaires from 209 individuals who were randomly sampled from Nyang’hwale district in Geita region. Moreover, the study applied a newly developed method of measuring the age risk of children working under 18 years known as Eta Value. The researcher analyzed the data using the Structural Equation Modeling Partial Least Square (SEM PLS) with a combination of analytic techniques - statistics and artificial intelligence software. The study found that the child labour determinants under socio-cultural factors were polygamy, early marriage and family conflict. Moreover, the researcher found that micro-sociology focuses on the individual's micro aspects – polygamy, early marriage and family conflicts which are socio-cultural oriented. The study concludes that the fundamental sociocultural determinants are polygamy, early marriage and family conflict. Therefore the study recommends that the polygamy, early marriage and family conflict are significant sociocultural factors that contribute to the child labour practices in Geita.
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Eunice Wambui Njenga and Julius Langat. "A STUDY OF MARITAL CONFLICT MANAGEMENT AMONG COUPLES IN AINAMOI DIVISION OF KERICHO COUNTY." Kabarak Journal of Research & Innovation 3, no. 2 (December 6, 2015): 98–109. http://dx.doi.org/10.58216/kjri.v3i2.23.
Повний текст джерелаАнотація:
Conflict exists everywhere. People experience conflicts in their jobs, families, schools and even in the church. Conflict can neither be avoided nor ignored. Conflict that is not managed correctly diminishes happiness and has the potential to destroy people, it leaves them broken and burnt out. Marital conflict is a part of everyday life and how couples handle conflict in their relationship affects the strength and type of relationship a couple may have. Conflict may have the power to destroy or build a marriage. The study on marital conflict management among couples in Ainamoi Division was conducted through randomly interviewing forty married individuals in Ainamoi Division of Kericho County. The researchers employed a descriptive approach to analyse the data which was displayed through tables, charts, and graphs. The research has shown the following factors causing conflict in marriage in their order of priority: communication problems, financial management conflicts, issues surrounding children, in-laws, sexual issues, and finally, behaviour problems. Therefore, there is a need to counsel and teach married couples skills such as communication, financial management and relational skills in order for them to know how to manage marital conflict. This study concludes that marital counselling is in dire need in the society, and so counsellors, pastors and church leaders should come out and make awareness of it in the society
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Islami, Hatixhe. "MARITAL CONFLICTS RESOLUTION STYLES." CBU International Conference Proceedings 4 (September 17, 2016): 569–72. http://dx.doi.org/10.12955/cbup.v4.815.
Повний текст джерелаАнотація:
Conflict as a social phenomenon has an important role in our lives, which is why it is so important to understand this phenomenon. That involves recognizing the mechanisms of emergence, development, methods of study and their resolution. The practice of social work and previous treatments with spouses shows that the marital relationship as an interpersonal relationship represents the specific basis for the emergence of conflicts. The obtained results are part of a study on the characteristics of marital relations and their influence on the choice of the spouses’ patterns of behavior during conflict situations. The results suggest that the choice of different strategies of behavior in a situation of conflict among our respondents mainly depends on: the degree of insistence in fulfillment of personal interests, and the level of cooperation in addressing the interests of others. As a dominant style in marital conflict resolution our respondents use the avoiding style. During the study, gender differences between spouses, how they perceive, understand, and resolve marriage conflicts were found. Women are more critical toward their abilities to resolve conflict. In such situations they often use negative behavior, compared to men who are more likely to deny or avoid situations of conflict. Marriages where violence in involved are mainly based in destructive patterns of behavior in marital conflict resolution.
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Desimaliati, Desimaliati. "LEGALITY OF REGISTRATION FOR INTERNATIONAL RELIGIOUS MARRIAGE BASED ON COURT DECISIONS ACCORDING TO LAW AND REGULATIONS IN INDONESIA." Cepalo 6, no. 2 (November 15, 2022): 77–90. http://dx.doi.org/10.25041/cepalo.v6no2.2704.
Повний текст джерелаАнотація:
Law Number 1 of 1974 concerning Marriage (Marriage Law) as a guideline for norms (verwijzing) does not recognize interfaith marriages, but the Marriage Law itself provides a legal loophole in legalizing interfaith marriages. Many applications for interfaith marriage licenses that have been granted through Court Decisions and have been successfully registered at the Population and Civil Registry Office, are declared valid along with all their legal consequences in state administration and are legally binding on civil law. The purpose of this research is to explain application of legal theory and identify laws and regulations that form the legal basis for judges considerations in ratifying applications for registration of interfaith marriages through Court Decisions. The writing of this thesis uses normative legal research methods. Data processing and library research using primary, secondary and tertiary legal sources. The results showed that the ratification of interfaith marriages through a Court Decision was born from another interpretation of Article 66 of the Marriage Law which was interpreted by the method of applying the principle of conflict of norms using the principle of legal logic (rechtslogische prinzipien) or presumption of rules (vermutungsregeln), so that the Marriage Law seems to have multiple interpretations. There are several other laws and regulations that underlie the legalization of the registration of interfaith marriages in Indonesia. There are two views on the basis of the legal considerations of the Panel of Judges in accepting, examining and deciding cases of interfaith marriage applications through Court Decisions. To ensure legal protection and certainty for the parties and children born in a marriage, marriages need to be administratively registered in the state even though the marriages are of different religions.
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Lanzinger, Margareth, Gunda Barth-Scalmani, Ellinor Forster, and Gertrude Langer-Ostrawsky. "Étude comparative des antagonismes et des stratégies de compensation : dispositions en faveur de conjoints, enfants ou parents dans les contrats de mariage de différents espaces juridiques aux XVIIIe et XIXe siècles." Austriaca 69, no. 1 (2009): 13–42. http://dx.doi.org/10.3406/austr.2009.4859.
Повний текст джерелаАнотація:
Marriage was an institution of great economic relevance. The act of marriage usually occasioned transfers of resources, and the relations between the sexes within a marriage were characterized by the marital property regime in effect. This governed the management, disposition over and use of resources contributed to marriages by women, and had a great influence on the degree to which widows and widowers were entitled to the wealth of their deceased partners. Due to the legal plurality of the early modern period, actual practice varied considerably. Just as diverse were the areas of conflict and the ways in which balance was sought.
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Amalia, Tyas. "MODEL MANAJEMEN KONFLIK PERNIKAHAN BEDA AGAMA DALAM PEMIKIRAN AHMAD NURCHOLISH." Jurnal Sosiologi Agama 12, no. 1 (December 6, 2018): 1. http://dx.doi.org/10.14421/jsa.2018.121-01.
Повний текст джерелаАнотація:
Interfaith marriage is still an interesting theme to be discussed which is full of controversy. Ahmad Nurcholish and Ang Mei Yong were one of the phenomenal interfaith marriages in Indonesia in 2003. This study focused on the conflict management model of interfaith marriage undertaken by both. Ahmad Nurcholish is a devout Muslim, and Ang Mei Yong is a Confucian. The interfaith marriages that are lived by them are mutual agreements without any element of coercion. According to Ahmad Nurcholish, to deal with interfaith marriages there are at least 3 models, namely: self-reflection, asking for advice from the closest person, and presenting mediators, through the process of externalization, objectification, and internalization. While in conflict management there are several aspects, namely, competency, collaboration, compromise, avoidance, and accommodating.Keywords: Marriage different religion, Ahmad Nurcholis, Social Construction, Conflict Management AbstrakPernikahan beda agama masih menjadi tema menarik untuk diperbincangkan yang sarat akan kontroversi. Ahmad Nurcholish dan Ang Mei Yong merupakan salah satu pelaku nikah beda agama di Indonesia yang fenomenal pada tahun 2003. Kajian ini, memfokuskan pada model manajemen konflik Nikah beda agama yang dijalani oleh keduanya. Ahmad Nurcholish yang beragama Islam taat, dan Ang Mei Yong yang beragama Khonghucu. Pernikahan beda agama yang dijalani keduanya merupakan kesepakatan bersama tanpa ada unsur paksaan. Menurut Ahmad Nurcholish, untuk menangani nikah beda agama setidaknya ada 3 model, yaitu: refleksi diri, minta saran orang terdekat, dan menghadirkan mediator, melalui proses eksternalisasi, objektivikasi, dan internalisasi. Sementara dalam memanajemen konflik ada beberapa aspek yaitu, kompetesi, kolaborasi, kompromi, menghindar, dan mengakomodasi.Kata Kunci: Nikah Beda Agama, Ahmad Nurcholis, Konstruksi Sosial, Manjemen Konflik
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Augustin, Sava Amalia, and Yudiana Indriastuti. "Representasi Bentuk Penyelesaian Konflik Pernikahan Dini pada Drama Korea:." Da'watuna: Journal of Communication and Islamic Broadcasting 4, no. 1 (March 19, 2023): 39–58. http://dx.doi.org/10.47467/dawatuna.v4i1.3239.
Повний текст джерелаАнотація:
18 Again is a Korean drama series that explores the phenomenon of early marriage and pregnancy out of wedlock. Various problems and individual efforts in overcoming conflicts depicted in the drama 18 Again are presented realistically and added a touch of fantasy to support the storyline and the goals of the drama. The phenomenon described is about a person's dreams and wishes if he could return to his youth to make his dreams come true. The storyline is made without leaving the main topic in this drama, namely the problems caused by early marriage and the efforts made by each individual in solving existing conflicts. Even though he is played with two different identities, the characterization in this drama still refers to one character, namely Hong Dae Young. This study uses a qualitative method with John Fiske's semiotic analysis which uses 3 levels of coding, namely the level of reality, the level of representation, and the level of ideology. The conflict management strategy of the Thomas and Kilmann method is also used as a reference and reference for researchers to analyze what and how are the forms of early marriage conflict resolution in the Korean drama 18 Again. After conducting the analysis, the researcher found that there is a form of conflict resolution in early married life which is represented in the Korean drama 18 Again, namely the existence of self-awareness from each individual about the conflict that occurs, then the individual resolves the conflict with related parties in a win-win manner without injuring or detrimental to any party. The existence of a form of conflict resolution that is described at the level of reality, the level of representation, and the level of ideology is inseparable from the process of intrapersonal communication, interpersonal communication, and verbal and non-verbal communication.
Keywords: representation, conflict, semiotics, drama.
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Zainal, Asliah, and Sudarmi Suud. "Kekerasan Simbolik Dalam Tradisi Perkawinan Masyarakat Tolaki Sulawesi Tenggara." Al-Izzah: Jurnal Hasil-Hasil Penelitian 13, no. 2 (November 29, 2018): 192. http://dx.doi.org/10.31332/ai.v13i2.1068.
Повний текст джерелаАнотація:
The position of customary institutions in traditional societies has two faces; be a protector and solution for the community, but can also be a dominant and even compelling force. This study will examine the marriage traditions of the Tolaki community that move between apparent compromise and potential conflict. Indigenous marriages implicitly indicate a form of symbolic violence that constructs false compromise in Tolaki society as well as potential latent conflicts. Symbolic violence can be found in several forms, namely injustice in the opportunity to marry women from any group; and rejection of procedures and marriage procedures. This condition is caused by social differences in the community; there is no legitimacy of the crime and the same opportunities; differences in interests between various parties; and the dominance of the indigenous elite. However, the marriage practices of the Tolaki community bring change with the loosening of the system and the social structure of the Tolaki community which was originally "closed." This can open up equal opportunities for all segments of society to get a life partner so that a more egalitarian society can be created.
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Rossalia, Nanda, Dwi Larasati, and Mohammad Adi Ganjar Priadi. "KONFLIK KERJA-KELUARGA PADA ISTRI YANG BEKERJA & MENJALANI LONG DISTANCE MARRIAGE." MANASA 9, no. 2 (December 21, 2020): 16–29. http://dx.doi.org/10.25170/manasa.v9i2.1963.
Повний текст джерелаАнотація:
Every woman has a chance to work in any kind of job with any responsibilities, such as workingout of their domicile. For working wives, the differences between a husband’s and a wife’s rolesin the family make the working wive face a lot of conflicts due to their dual role as a worker anda homemaker. It also give effort of every women to make their life steady, even if they have multirole in their families. This can affect marriage satisfaction that it needs a good conflictmanagement to resolve the work-family conflict. This research aims to see the overview of workfamily conflict for wives who are working out of their domicile. This research is using qualitativemethod with semi-structure interview. Participants are wives who are working out of theirdomicile, as a vocal instructure (35), flight attendant (27), and geologist (44), having children anda working husband. Results show that all three participants have had different types of conflict ina various context and experience. Participants experienced job spouse conflict, job parent conflict,and job homemaker conflict. Future research should put focus on related variable with work familyconflict, such as age of marriage, conflict management, and so on.
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Dintara Lubis, Syaddan. "Pemberian Nafkah terhadap Anak Dari Perkawinan Tidak Tercatat Menurut UU Perkawinan dan KHI." As-Syar'i: Jurnal Bimbingan & Konseling Keluarga 6, no. 1 (February 10, 2023): 133–44. http://dx.doi.org/10.47467/as.v6i1.3345.
Повний текст джерелаАнотація:
At this time there were many husband and wife couples who took the path of carrying out unregistered marriages, this marriage was a marriage that was not registered in the country which was really carried out by the general public in Indonesia, seen in Islamic law it was permissible to carry out unregistered marriages but in strict regulations in force in the country of Indonesia does not recognize that this marriage is a legal marriage because this marriage is not registered in the country, in the family it cannot be separated from conflict between husband and wife resulting in quarrels that can lead to divorce this conflict is a situation that is definitely not wanted by children , based on the data found that according to the provisions of Article 27 Perkap No. 9 of 2010 stipulates that the husband's obligation to provide maintenance to his wife and children after a divorce, is determined in accordance with a court decision that has permanent legal force, in the compilation of Islamic law in Surah Al-Baqarah verse 233 firmly says that a father's obligation to provide for his child even as a child category. In this journal research the authors use the normative-empirical legal method by combining elements of normative law which are then supported by empirical data. After a divorce occurs, it is inseparable from the obligation of a husband or wife to provide for children from the results of a husband and wife in the context of compilation of Islamic law, parents have the obligation to provide for their children from marriage, but in Law No. 1 of 1974 concerning marriage, article 43 means that there is no the obligation for the husband to provide for his child if the marriage is not registered according to the applicable law is all left to the wife.
Keywords: Children's livelihood, KHI, UU Marriage
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Jannah, Shofiatul, Mufidah CH, and Suwandi Suwandi. "Panaik Money of Bugis’ Customary Marriage in the Perspective of Islamic Law and Positive Law in Indonesia." Journal of Transcendental Law 3, no. 2 (July 31, 2022): 98–111. http://dx.doi.org/10.23917/jtl.v3i2.17375.
Повний текст джерелаАнотація:
This article discusses the giving of panaik money to the Bugis marriage customs outside of the dowry obligation. This culture has long been carried out at traditional Bugis weddings. The custom of giving panaik money has become a topic of discussion among academics because it is not included in the pillars and conditions of marriage in Islam or positive law. This is a custom that is sometimes considered burdensome to the prospective groom to cause the marriage to be annulled. This research is library research with a normative approach. It uses a qualitative method, namely, observing and reviewing the obligation to give money for traditional Bugis marriages outside of the dowry. The results of the panaik money research in the study of Islamic law do not conflict with the terms and pillars of marriage. As for the positive legal view, in this case, Law Number 1 of 1974 concerning Marriage concludes that panaik money does not conflict with formal or material requirements, namely in articles 6 to 10, which explain the existence of cultural fusion between customary law and Islamic law in Indonesia which has been recognized. As part of the source of material law in Indonesia. As for the cultural pattern of Bugis ethnic marriage, panaik money is a form of respect and appreciation from the male family to the female family.Panaik Money, Islamic Law, Positive Law, Cultural Customs
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Nasir, Mohamad Abdun. "Negotiating Muslim Interfaith Marriage in Indonesia: Integration and Conflict in Islamic Law." Mazahib 21, no. 2 (December 27, 2022): 155–86. http://dx.doi.org/10.21093/mj.v21i2.5436.
Повний текст джерелаАнотація:
Conflict can emerge from marriage involving parties of a different faith. However, interfaith marriage may also expose negotiation to secure the union. Although interfaith marriage is normatively restricted in Islamic law, it does occur. This study departs from the normative discourse of Islamic law and the empirical research of Muslim family law. It uses the theory of law, conflict, and integration to analyse the textual debates and practice of interfaith marriage in Lombok, Indonesia. This study reveals the patterns of Muslim interreligious marriage and the conversion that applies. The first pattern shows that non-Muslim partners convert to Islam before the marriage can be concluded. The second pattern involves Muslims who leave Islam to marry their non-Muslim partner. The third pattern suggests that each couple adheres to a different belief during the marriage even though the marriage contract was performed according to Islamic law. From the perspective of Islamic law, in the sense of sharia and Muslim family code, the first pattern is the most ideal because it follows these Islamic legal normativities. Although all practices have the potential for family and social integration, the second pattern is the most susceptible to conflict.
Keywords: interfaith marriage, conflict, integration, Islamic law
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Takdir, Muhammad Tahmid Nur, and Muhammad Farhan Abdullah. "Implications of the Determination of Marriage Dispensation on Divorce Case." International Journal of Law and Society (IJLS) 1, no. 3 (December 17, 2022): 203–10. http://dx.doi.org/10.59683/ijls.v1i3.18.
Повний текст джерелаАнотація:
The purpose of this study is to discuss the implications of establishing a marriage dispensation for divorce cases at the Sengkang Religious Court. This type of research is qualitative field research with a normative juridical approach. A strategic solution to minimizing marital dispensation is to educate children that underage marriages have a high risk, including when giving birth later, the Regional Government must also play an active role by issuing regulations in the form of laws regarding dispensation of marriage and the prohibition of underage marriages. The implication of dispensation for underage marriage is a cause of conflict in the household which leads to divorce, besides that the cause of death of mothers or babies born is due to the lack of physical maturity on the part of the woman.
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Fincham, Frank D., Steven R. H. Beach, and Joanne Davila. "Forgiveness and Conflict Resolution in Marriage." Journal of Family Psychology 18, no. 1 (2004): 72–81. http://dx.doi.org/10.1037/0893-3200.18.1.72.
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Stone, Melanie K., and Roger L. Hutchinson. "Familial Conflict and Attitudes Toward Marriage." Journal of Divorce & Remarriage 18, no. 3-4 (March 15, 1993): 79–91. http://dx.doi.org/10.1300/j087v18n03_05.
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Abdulah Pakarti, Muhammad Husni, Diana Farid, Iffah Fathiah, and Hendriana Hendriana. "CULTURAL ADJUSTMENT STRATEGIES IN INTERRELIGIOUS MARRIAGE: A CASE STUDY OF CULTURAL INTERACTION AND CONFLICT IN THE FAMILY ENVIRONMENT." Al Hakam: The Indonesian Journal of Islamic Family Law and Gender Issues 3, no. 2 (November 14, 2023): 96–107. http://dx.doi.org/10.35896/alhakam.v3i2.558.
Повний текст джерелаАнотація:
This paper examines cultural adjustment strategies in interfaith marriages within the family environment. Interfaith marriages often present complex cultural challenges, as partners must adapt to different beliefs, traditions, and values that may conflict. This study aims to analyze the cultural adjustment strategies carried out by couples in interfaith marriages, with a focus on cultural interactions and conflicts that arise in the family environment. This research uses a qualitative approach with a case study method. Data was collected through in-depth interviews with couples who have different religious backgrounds and have been married for at least 5 years. Data analysis was carried out through coding and thematic processes. The results of the study show that couples in interfaith marriages adopt various cultural adjustment strategies to overcome cultural interactions and conflicts in the family environment. These strategies include compromise, mutual understanding, open communication, and respect for differences. Couples are also looking for creative solutions to facilitate family harmony, such as incorporating traditions from both religions in family celebrations. In addition, this research also provides valuable insights for family welfare professionals and marriage counselors in helping couples in interfaith marriages deal with emerging cultural challenges.
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Destuliadi, Desstuliadi. "Larangan Perkawinan Sesuku dalam Masyarakat Minangkabau Ditinjau dari Hukum Adat dan Hukum Islam." IJOCE: Indonesia Journal of Civic Education 3, no. 1 (December 31, 2022): 27–34. http://dx.doi.org/10.31539/ijoce.v3i1.6632.
Повний текст джерелаАнотація:
The purpose of this research is to find out how customary law and Islamic law view the prohibition of same-ethnic marriage in Minangkabau society. This research uses a socio-legal approach and is supported by a descriptive analysis approach. This legal approach is qualitative. The results of the study show that there is no conflict between Islamic law and customary law. If same-ethnic marriage occurs, Islamic law does not prohibit it, but Islamic law allows it. Islamic law prohibits marriage, this includes the ban on marrying forever and the ban on marrying for a certain time or temporarily. Violators of tribal marriages usually receive sanctions such as fines and exile. The conclusion of this study found that same-ethnic marriage in Minangkabau society in the village is abstinence marriage because it can damage the Minangkabau customary law system. Same-sex marriage violators will be fined and banished.
Keywords: Marriage, Customs and Tribes
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Sani, Amilda. "ADAPTASI DAN NEGOSIASI PADA PERKAWINAN ORANG KOMERING BERDASAR PENDEKATAN STRUKTURAL FUNGSIONAL." Siddhayatra: Jurnal Arkeologi 23, no. 1 (January 22, 2019): 13. http://dx.doi.org/10.24832/siddhayatra.v23i1.122.
Повний текст джерелаАнотація:
Marriage in Indonesian is full of values and cultural rules that govern how marriages should be done. The marriage becomes the arena of conflict between individual or family interests. This paper will look at how these interests generate the various variants of marriage owned by the Komering community in the Cempaka and Batu areas. The adaptation and negotiation resulted the model of the wedding: (1) rasan tuha elder gawi, (2) rasan tuha takad padang, (3) ngakuk anak, and (4) sibambangan. This variant model of marriage is result of adaptation and negotiation between the right of the parent do determine the mate for her child, the parent's right to set the money request and dowry as a form of parental consent to her child's mate.
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Wahab, Abdul Jamil, Fakhruddin Fakhruddin, and Mustolehudin Mustolehudin. "MARRIAGE PROBLEMS OF INDONESIAN CITIZENS LIVING IN THE NETHERLANDS UNDER THE PERSPECTIVE OF MARRIAGE LAW." Analisa: Journal of Social Science and Religion 3, no. 02 (December 28, 2018): 255–77. http://dx.doi.org/10.18784/analisa.v3i02.662.
Повний текст джерелаАнотація:
The present study described the process and the problems of marriage registration for Indonesian citizens who live in the Netherlands. Through qualitative approach, the study found that the marriage for Indonesian brides and grooms who are Muslim in Den Haag had been recorded by the Embassy of the Republic of Indonesia in the country. The process of delivering marriage service in the Embassy had been simple and easy if the bride and grooms were able to provide the marriage requirements. On the other hand, mixed-marriages were unable to be recorded in the Embassy; however, these mixed-marriages might be recorded in Gemeente or the office of local authority on the country. In addition, the present study also found that several Indonesian citizens in the Netherlands had decided to opt for sirri marriage or religion-based marriage and thus they did not record their marriage in either the Embassy or the Gemeente. The sirri marriage had been selected because the brides and the grooms did not have valid administrative requirements. These brides and grooms usually registered themselves as life partners. Socially, sirri marriage did not have negative impacts because the partners still had social security provided by the government; as a result, civil, social, and economic rights had not been limited. Furthermore, the present study found that the spouses of mixed-marriages in the Netherlands encountered conflict of laws in which the Marriage Law admitted the law of the state in which the marriage had been held but also urged the single-faith marriage. On that basis, the present study would like to recommend reconstruction of marriage law in Indonesia, by recognizing the marriage record that has been legally carried out in other country.
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Kaesnube, Yohanes, and Armada Riyanto. "Positivisme Hukum dalam Mengatasi Konflik Hukum Perkawinan Beda Agama." Borneo Review 2, no. 2 (December 21, 2023): 104–15. http://dx.doi.org/10.52075/br.v2i2.221.
Повний текст джерелаАнотація:
Abstract
The focus of this study is that interfaith marriages often cause legal conflicts due to religious differences between husband and wife. This legal conflict can be related to various matters such as child custody, distribution of assets, and determination of the child's religion. This becomes complex because each religion has its own rules regarding marriage and family. The purpose of this scientific work is to find out how the legal view of legal positivism in interfaith marriages. Legal positivism is a legal view that emphasizes the importance of written legal rules as the only source of applicable law. In the context of interfaith marriages, legal positivism can play an important role in overcoming legal conflicts that arise. The method used in this scientific paper is a comparative study and literature. There are three findings from this study: First, legal positivism can help parties involved in interfaith marriages to understand the applicable legal rules. Second, legal positivism can help resolve legal conflicts through appropriate legal channels. Third, legal positivism can help ensure legal protection for parties involved in interfaith marriages.
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Rahmatillah, Syarifah, and Amrullah Bustamam. "Government's legal policy on the protection of women and children pre- and post-illegal marriages." Gender Equality: International Journal of Child and Gender Studies 9, no. 1 (March 31, 2023): 98. http://dx.doi.org/10.22373/equality.v9i1.16124.
Повний текст джерелаАнотація:
This study focuses on efforts made by the Aceh government to protect women and children before and after illegal marriages. The author uses a victimology theory approach to see the efforts made by the government in these cases. The author examines two problems; how the modus operandi of illegal marriage under state law occurs in Aceh and what countermeasures the Aceh Government has taken to protect women and children of Pre and Post-Illegal Marriage in Aceh. This research is a combination of Normative and Empirical research. The results indicate that the modus operandi of illegal marriage under state law occurs in Aceh includes siri marriage (unofficial, unregistered marriage) and its legal consequences, illegal polygamy by civil servants, early marriage, polyandrous marriage, Cina Buta marriage (muhallil or a proponent to reconcile a couple (wife and husband) who had divorced by triple divorce).The countermeasures implemented by the Aceh Government to protect women and children Pre and Post Illegal Marriage in Aceh include: conducting socialization to secondary schools about marriage following state law, issuing Aceh Governor Regulation no.25 of 2017 concerning the implementation of one-day service marriage validation (isbath nikah -marriage legalization- program during the conflict and tsunami), isbath nikah as a benchmark for data on the number of siri marriages, marriage dispensation for early marriage by teenagers, qanun policy on legalizing polygamy through qanun family law in Aceh illegal polygamy, and implementation of The Constitutional Court decisions on civil recognition of the status of children out of wedlock with biological fathers.
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Khalil, Munawar, Pagar, and M. Jamil. "Implementation of Marriage in the Period of Armed Conflict in Aceh." Britain International of Humanities and Social Sciences (BIoHS) Journal 1, no. 1 (June 23, 2019): 16–25. http://dx.doi.org/10.33258/biarjohs.v1i1.3.
Повний текст джерелаАнотація:
This study deals with implementation of marriage in the period of armed conflict in Aceh. The marriage process during the armed conflict did not receive pre-marital guidance services nor was the registration of marriage carried out because the situation was uncertain. However, this situation is not an obstacle to the sustainability of marriage in the Acehnese society in an orderly and orderly manner. The sample of the study is North Aceh District which is the area that has the greatest influence of armed conflict between 1999 and 2005 and it also the region with the highest escalation of violence during the armed conflict, many areas in North Aceh controlled by GAM. The result shows that the implementation of the marriage which took place in the period between 1999 and 2005 was generally not administered in accordance with the prevailing laws and regulations because the Registrar of Marriage Officer did not dare to carry out their duties and functions as a public servant in checking the administration of marriage and recording it in accordance with the mandate, moreover the community is also afraid to deal with government offices.
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Atnashev, V. R. "Legal Regulation of Marriage Relations with Foreign Citizens (on the Example of Vietnam)." EURASIAN INTEGRATION: economics, law, politics, no. 4 (December 24, 2022): 98–105. http://dx.doi.org/10.22394/2073-2929-2022-04-98-105.
Повний текст джерелаАнотація:
The article discusses, first of all, some features of the Vietnamese legislation concerning marriages with foreign citizens and issues of citizenship. The problem of forced and fictitious marriages is also touched upon.Aim. Identification of specifics of the Vietnamese legislation on marriage and family and some topical problems in the field of mixed marriages.Tasks. Analysis of main provisions of the Law on Marriage and Family of Vietnam, the role of international treaties in this sphere, comparison of the situation with fictitious marriages in Vietnam and the Russian Federation.Methods. Comparative legal analysis of the norms of international private law in the field of marriage and family relations, description of the approaches of Vietnamese legislation to limping marriages and remission, as well as analysis of judicial practice in relation to fictitious marriages of Vietnamese citizens in the Russian Federation.Results. The Socialist Republic of Vietnam and the Russian Federation, representing different regions of the world and legal systems, have similar problems in the field of marriage and family relations involving foreign elements, which in Vietnam are exacerbated by social problems and weak protection of the rights of women and girls.Conclusion. The case of Vietnam demonstrates the conclusion of bilateral agreements and of universal conventions enhance eliminating the problem of conflict of law (limping marriages), while participation in international organizations improves the socio-economic situation of the population and develop mechanisms for protecting human rights in the field of marriage and family relations.
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Suciati, Suciati, and Irfandi Mulya Suprapto. "Interpersonal Conflict Resolution Styles in Teenage Couples Out of Marriage: Case Study in Purwodadi, Indonesia." International Journal of Research and Innovation in Social Science VIII, no. III (2024): 2002–20. http://dx.doi.org/10.47772/ijriss.2024.803139.
Повний текст джерелаАнотація:
Conflict cannot be avoided in a relationship. In the context of any relationship, there are bound to be differences in views or opinions between partners. This research examines how interpersonal conflict resolution styles of teenage couples pregnant out of marriage: a case study in Purwodadi, Indonesia in realizing family harmonization. The method used in this research is descriptive qualitative. Data collection techniques were carried out through interviews with informants, namely the first pair MF and SV and the second pair FP and RL. The data analysis technique in this research uses the Miles and Huberman model of interactive analysis, starting with data collection, data reduction, data presentation, and conclusion. Based on the research results, it was found that there are different conflict resolution styles between the two partners related to the source and form of conflict. The case of the first informant couple shows that they have a major source of conflict, namely infidelity by the man. The form of conflict is ego conflict accompanied by verbal and non-verbal violence towards the partner. This happens because of the different personalities of each party and their lack of readiness to live a married life. In resolving conflicts, the first partner uses an avoidance style. The second pair of informants indicated that they had major sources of conflict, namely economic conditions, lack of trust, and lack of attention to their partner. This is because their age is not yet mature enough, so the form of conflict that occurs is also in the form of ego conflict. In resolving the conflict that occurs, the second partner uses a compromise style, namely discussing household problems with their partner. The form of conflict resolution chosen by both partners cannot be separated from the personality of each partner, namely MF with a nerveuzen personality and FP with a choleric personality. On the other hand, immature age and the presence of a large family also determine the style of resolving conflicts. In the end, the informant’s couple with an avoidance style divorced.