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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.
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.
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.
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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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.
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.
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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Agustini, Sri. "PELAKSANAAN ISBAD NIKAH DAN DISPENSASI NIKAH DI KOTA PADANG." Ensiklopedia Sosial Review 3, no. 1 (February 21, 2021): 53–57. http://dx.doi.org/10.33559/esr.v3i1.677.
Marriage is a marriage bond (contract) carried out in accordance with the provisions of Islamic law and teachings. Meanwhile, marriage is a marriage ceremony that is identified with the consent and kabul process. Literally, marriage is a sacred bond and is carried out by a combination of religious and state regulations. In order for the marriage bond to have legal certainty administratively, the marriage has been regulated in law. With the enactment of these rules, marriages that are not in accordance with the law cause their own problems in society. Especially about unregistered marriages and early marriage or marriages by minors.
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Hidayat, M. Taufiq, Ali Nu'man, Ashabul Yamin, Hafidh Hafidh, and Kasuwi Saiban. "Hukum Islam dan Hukum di Indonesia tentang Pernikahan Beda Agama." ARZUSIN 3, no. 1 (February 1, 2023): 11–27. http://dx.doi.org/10.58578/arzusin.v3i1.822.
This research aims to examine the perspective of Islamic law regarding interfaith marriage. The method used is qualitative, with a comparative approach. In the study of Islamic law, interfaith marriages are classified into three categories: marriages between Muslim men and polytheistic women; Muslim man's marriage to ahlulkitab woman; and the marriage of Muslim women to non-Muslim men. Regulatively, interfaith marriages in Indonesia do not have legal force, because Law Number 1 of 1974 concerning Marriage and the Compilation of Islamic Law as positive law has prohibited interfaith marriages. Therefore, the Office of Religious Affairs and the Civil Registry will not carry out administrative records of interfaith marriages.
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Setiyowati, Setiyowati. "Recent Changes in Regulatory Development of Interreligious Marriage and Children’s Rights Based on Justice Perspective in Indonesia." International Journal of Criminology and Sociology 10 (July 14, 2021): 1149–53. http://dx.doi.org/10.6000/1929-4409.2021.10.133.
The issue of this study is the marriage registration with or on the basis of a court decision as referred to in Law Number 24 of 2013 concerning Population Administration is valid according to Law No. 1 of 1974 regarding Marriage. The Marriage Law is also one of the bases for the formation of the Population Administration Law. Bearing in mind that the Population Administration Act does not regulate further about how the procedure of marriage between people of different religions occur so that the terms and procedures and prohibition of marriage in the Marriage Law remain in force. Based on the above background, problems can be formulated to analyze marital regulations in the Marriage Law not yet fully based on the value of justice and its reconstruction. The findings show that the Reconstruction of marriage regulations in the perspective of the Marriage Law based on justice values can be carried out by reconstructing the provisions of articles governing the validity of marriages, which in their implementation or in their application do not indicate or provide a sense of justice for some people who will carry out marriages, particularly those related to the practice of interfaith marriages.
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Paikah, Nur. "STUDI KOMPARASI PERKAWINAN BEDA AGAMA DALAM HUKUM NASIONAL DAN FIKIH." AL-SYAKHSHIYYAH: Jurnal Hukum Keluarga Islam dan Kemanusiaan 1, no. 1 (July 15, 2019): 85–99. http://dx.doi.org/10.35673/as.v1i1.208.
AbstractThis study uses a comparative study that seeks to find similarities and differences or compare the similarity of views of interfaith marriages according to national marriage law with fiqh. The basic marriage law in Indonesia is regulated in the Law of the Republic of Indonesia number 1 of 1974. While fiqh in question is the fiqh of four Mazhab in Islam.Interfaith marriage in Law number 1 of 1974 has not been clearly regulated. However, Clause 2 paragraph 1 states that marriage is legal if it is carried out according to the laws of each religious law and its beliefs. It is explicitly understood that if interfaith marriages are not in accordance with religious law, then the marriage cannot be held. This is in line with the marriage of interfaith in fiqh which is basically prohibited.Keywords: Marriage Different Religion; National Law; Jurisprudence.
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Paikah, Nur. "STUDI KOMPARASI PERKAWINAN BEDA AGAMA DALAM HUKUM NASIONAL DAN FIKIH." AL-SYAKHSHIYYAH Jurnal Hukum Keluarga Islam dan Kemanusiaan 1, no. 1 (July 15, 2019): 85–99. http://dx.doi.org/10.35673/asyakhshiyyah.v1i1.208.
AbstractThis study uses a comparative study that seeks to find similarities and differences or compare the similarity of views of interfaith marriages according to national marriage law with fiqh. The basic marriage law in Indonesia is regulated in the Law of the Republic of Indonesia number 1 of 1974. While fiqh in question is the fiqh of four Mazhab in Islam.Interfaith marriage in Law number 1 of 1974 has not been clearly regulated. However, Clause 2 paragraph 1 states that marriage is legal if it is carried out according to the laws of each religious law and its beliefs. It is explicitly understood that if interfaith marriages are not in accordance with religious law, then the marriage cannot be held. This is in line with the marriage of interfaith in fiqh which is basically prohibited.Keywords: Marriage Different Religion; National Law; Jurisprudence.
Carda, Jeanelle Marie. "Wiccan Marriage and American Marriage Law: Interactions." Digital Archive @ GSU, 2008. http://digitalarchive.gsu.edu/rs_theses/17.
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/.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
Pedersen, Susann Anett. "Marriage, law and property." In Gender, Law and Economic Well-Being in Europe from the Fifteenth to the Nineteenth Century, 109–20. 1st Edition. | New York : Routledge, 2018. | Series: Gender and well-being: Routledge, 2018. http://dx.doi.org/10.4324/9780203702727-7.
"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.
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.
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.
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.
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.
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.
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.
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.
Bachtiar, Maryati, and Widia Edorita. "Marriage Procedures According to Malay Traditional Marriage in Tambak Village, Langgam District, Pelalawan Regency." In 2nd Riau Annual Meeting on Law and Social Sciences (RAMLAS 2021). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220406.031.
Kadriah, Kadriah, Teuku Saiful, and Muhammad Naufal Hidayat. "Interreligous Marriage According to Indonesian Legislation." In 1st International Conference on Law and Human Rights 2020 (ICLHR 2020). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210506.060.
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.
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.
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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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.
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.
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.
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.
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.
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.
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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Child marriage briefing: Zambia. Population Council, 2005. http://dx.doi.org/10.31899/pgy19.1005.
This brief provides an overview of child marriage as well as the particulars of child marriage in Zambia. This landlocked southern African nation is home to 10.9 million people, with 47 percent of its population under age 15. Zambia is one of the poorest countries in the world; nearly two out of three Zambians live on less than US$1 a day. The country’s economic growth was hindered by declining copper prices and a prolonged drought in the 1980s and 1990s. More recently, the AIDS epidemic has taken a devastating toll: 920,000 adults and children are living with HIV/AIDS, and 630,000 children have been orphaned because of the disease. Child marriage is widespread in Zambia, even though the legal age of marriage is 21 for both males and females. Customary law and practice discriminate against girls and women with respect to inheritance, property, and divorce rights. Domestic violence is a serious problem, with over half of married girls reporting ever experiencing physical violence and more than a third reporting abuse in the past year. Included in this brief are recommendations to promote later, chosen, and legal marriage.
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Reproduction of 'A Cautionary Tale About the Use of Administrative Data: Evidence from Age of Marriage Laws'. Social Science Reproduction Platform, November 2021. http://dx.doi.org/10.48152/ssrp-8gsp-zd61.
