Relevant bibliographies by topics / African traditional marriage

Contents

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

Academic literature on the topic 'African traditional marriage'

Author: Grafiati
Published: 4 June 2021
Last updated: 4 February 2022

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Journal articles on the topic "African traditional marriage"

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Oladosu-Uthman, Habibat. "“THIS MAN IS MY WIFE”: THE SAME-SEX MARRIAGE PROHIBITION ACT OF 2014 IN NIGERIA." Journal of Law and Religion 36, no. 1 (April 2021): 92–104. http://dx.doi.org/10.1017/jlr.2020.53.

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AbstractThe increased visibility of same-sex relationships and the call for same-sex marriages have been particular challenges to the traditional marriage system in Africa in the contemporary period. While some critics have argued, erroneously, that same-sex relationships were completely unknown to the African continent until the advent of Western modernity, others have suggested that the practices speak to a greater malaise confronting African societies. Nigeria is not an exception in this case. In light of these trends, this article examines the Same-Sex Marriage Prohibition Act, which was promulgated by the Nigerian government in 2014 and has since led to infractions upon the human rights of citizens in same-sex relationships. The article examines these developments around same-sex relationships in the context of wider social and economic challenges to the traditional marriage institution in Nigeria.
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Mwaba, Kelvin. "Attitudes and beliefs about homosexuality and same-sex marriage among a sample of South African students." Social Behavior and Personality: an international journal 37, no. 6 (July 1, 2009): 801–4. http://dx.doi.org/10.2224/sbp.2009.37.6.801.

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With the enactment of the Civil Unions Bill in 2006, South Africa became the fifth country in the world, and the first in Africa, to legalize same-sex marriage. While supporters of the bill hailed the decision as signaling the end of discrimination against homosexual couples, critics slammed it as undermining traditional marriage between a man and woman. The attitudes and beliefs of a sample of South African students regarding homosexuality and same-sex marriage were investigated. A survey was conducted among a sample of 150 undergraduate students at a predominantly black university in the Western Cape. Results showed that 71% viewed same-sex marriages as strange and supported religious groups opposed to such marriages. Close to 40% supported discrimination against homosexuals with 46% indicating that they should be denied the right to adopt children. It is concluded that, despite having legal protection, public acceptance of homosexuals and same-sex marriage may be quite limited in South Africa.
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Masango, MJ. "Die konsep, rituele en proses van Afrika-huwelike." Verbum et Ecclesia 27, no. 1 (November 17, 2006): 226–36. http://dx.doi.org/10.4102/ve.v27i1.144.

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In many African tribes, sexual relations are legitimate only within the context of marriage. Moreover, all marriages are preceded by extensive preparations involving, inter alia, education (given by the elders of the community) and various religious rites de passage, e.g. circumcision. Boys and girls undergo separate initiations and several types of marriage (monogamy, polygamy, exogamy) prevail within traditional cultures. In this article, the author discusses elements of the variety of betrothal rites prevalent among African tribes as well as a number of global challenges affecting African marriage customs which have managed to hold their own despite the onslaught of westernisation and (post-) modernity.
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Olugbenga, Dasaolu Babajide. "On Efficient Causation for Homosexual Behaviours among Traditional Africans: An Exploration of the Traditional Yoruba Model." Bangladesh Journal of Bioethics 9, no. 2 (April 25, 2019): 26–37. http://dx.doi.org/10.3329/bioethics.v9i2.41187.

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In the face of the recent backlashes against homosexual persons in Africa, on the ground that the phenomenon is un-African and/or threat to procreation and marital values, it is pertinent to review the discourse in the light of how ancient Africans perceived the reality. This is imperative given the lack of consensus on the part of scientists to disinter a conclusive finding on what causes homosexual behaviours among humans. In this research, I employ traditional Yorùbá philosophy to provide a plausible justification for homosexuality among the people. In the face of this justification via Yorùbá folklore, I find that there is no documented evidence among the ancient Yorùbá that is suggestive of discrimination and stigmatization of homosexuals and inter-sex persons. As homosexual persons were respected but not criminalized, this study recommends the regurgitation of this outlook in the contemporaneous dealings with homosexual persons, beginning with the repealing of the Same-Sex Marriage Prohibition Act of 2014 in Nigeria, which is inconsistent with African values and outlooks on the subject.
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Yarbrough, Michael W. "Very Long Engagements: The Persistent Authority of Bridewealth in a Post-Apartheid South African Community." Law & Social Inquiry 43, no. 03 (2018): 647–77. http://dx.doi.org/10.1111/lsi.12275.

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This article examines the persistent authority of lobola, the customary practice for forming marriages in many South African communities. South African marriage rates have sharply fallen, and many blame this on economic challenges completing lobola. Using in-depth, qualitative research from a village in KwaZulu-Natal, where lobola demands are the country's highest and marriage rates its lowest, I argue that lobola's authority survives because lay actors have innovated new approaches for pursuing emerging desires for marriage via lobola. I argue that dyadic narratives of marriage increasingly circulate alongside “traditional” extended-family narratives, especially among the young women who strongly support lobola while yearning for gender-egalitarian marriages. My argument synthesizes actor-oriented analyses of legal pluralism with Ewick and Silbey's theorization of lay actors’ role in producing legality to illuminate how lay actors contribute not only to the form and content of different legal systems, but also to the reach of their authority.
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Bonthuys, Elsje. "A Duty of Support for All South African Unmarried Intimate Partners Part I." Potchefstroom Electronic Law Journal 21 (October 30, 2018): 1–32. http://dx.doi.org/10.17159/1727-3781/2018/v21i0a4410.

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The democratic Constitutional dispensation has led to the gradual extension of spousal duties of support to unmarried couples who hitherto could not legally claim support from their partners or from third parties who had unlawfully caused the death of their partners. The new recipients of rights to support can be divided into three groups: wives in Muslim religious marriages, partners in same-sex intimate relationships and unmarried opposite sex cohabitants whose relationships closely resemble civil marriage in both form and function. However, certain distinctive features of customary marriage, the continuing consequences of apartheid policies for African families and certain distinctive patrilineal features of traditional African families have largely excluded African women – who constitute the largest and most economically vulnerable group of women – from the benefits of these developments. Part one of this two-part article analyses the trajectory of the developing right to support intimate partnerships which appears to be based either on marriage (in the case of Muslim marriages) or similarity to marriage, including monogamy and permanent co-residence in the case of same-sex and opposite sex partners. This leaves no room to extend rights to unmarried intimate partners whose relationships do not fit the template of civil marriage, and, in particular, excludes many disadvantaged African women from obtaining legal rights to support from their relationships.
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EFFIONG, Linus O. "Rethinking Marriage Preparation Through Traditional African Cultural Education Process." INTAMS review 14, no. 1 (July 31, 2008): 88–111. http://dx.doi.org/10.2143/int.14.1.2031558.

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Rotich, Cathleen Chepkorir, and Richard Starcher. "Traditional Marriage Education among the Kipsigis of Kenya with Application to Local Church Ministry in Urban Africa." Mission Studies 33, no. 1 (March 2, 2016): 49–65. http://dx.doi.org/10.1163/15733831-12341433.

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The Church in urban Africa is seeing an increase in marriages and homes experiencing disruption due to divorce. In a bid to forward discussion on marriage issues, the church has developed material on premarital education. However, much of this material has been adapted from the West. The contribution of an African system to education remains largely unexplored. The purpose of this study is to explore the Kipsigis community’s marriage preparation customs with a view to recommend ways they might inform a local church’s efforts to develop a more culturally relevant curriculum that includes points of integration. While reintroducing principles on marital instruction from a traditional African culture is an unlikely panacea to marriage and family dysfunction in a contemporary context, the study suggests that from an early age, within the context of God’s community, children, youth and adults might learn and value the place of family life. Data collected from in-depth, semi-structured interviews with seven participants in the Kericho District were analyzed using grounded theory procedures of open, axial and selective coding. The study uncovered a cycle of influencers and educators, with the core being family and widening to mentors and the community at large. The context of learning was imbedded in everyday life and moved from unstructured to focused learning as children entered adolescence. The article concludes by suggesting four transferable points of application for integrating principles from traditional culture’s practices: 1) intentional community, 2) intergeneration interaction, 3) integrated learning, and 4) carefully chosen mentors.
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Ikeke, Mark Omorovie. "The Unethical Nature of Abuse of Childless Women in African Traditional Thought/Practice." East African Journal of Traditions, Culture and Religion 3, no. 1 (March 19, 2021): 12–22. http://dx.doi.org/10.37284/eajtcr.3.1.299.

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One of the major challenges confronting marriages and families in African from the past to the present is the issue of barrenness or childlessness. Childlessness was often blamed on the woman, even though at times it may arise from the medical conditions of a man. African traditional culture had great value for children and childless marriage was seen as cursed and the woman in particular was even labelled a “man” or a witch. The woman is often verbally abused, and physical violence was meted on her. The marriage is often made unbearable and uncomfortable for the woman by the man or the in-laws of the woman. In some exceptional cases, the man and his relatives were understanding and coped with the situation or the man was allowed to marry another woman, while bearing with the childless woman. In order to cope with the challenge of childlessness women even encouraged their husbands to marry another woman (women). This paper written from critical philosophical analysis and hermeneutics argues that this abuse of childless women is unethical/immoral. The paper will draw upon instances from both written and oral literature to bring light on this belief and practice. No woman or man gives children. Even though a woman may have conditions that may impede the birth of children, it is rare to see a woman causing her own childlessness. These cultural practices that still influence the attitude and (mal) treatment of women need to be denounced and abrogated. The paper finds and concludes there is a need to end these unethical treatments of childless women.
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Goodseed, Ochulor Nwaugo. "Language and Power: A Critical Discourse Analysis of Wole Soyinka’s The Lion and the Jewel." Journal of English Language and Literature 10, no. 1 (August 31, 2018): 982–88. http://dx.doi.org/10.17722/jell.v10i1.383.

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The play, The Lion and the Jewel by Soyinka has been projected variously as a triumph of African culture over the Western culture. This is because it is a post-colonial write-up that came almost after the end of the struggles that got Nigeria its independence. There have been different approaches to the study of this text with respect to the struggles between the two traditions as represented by Lakunle (the Western tradition) and Baroka (the African tradition). However, this paper takes a different dimension. Its concern is to investigate, using Fairclough’s tools of Critical Discourse Analysis, some of the ideologies and power relations embedded in some discourses in the text which reveal, in the same context, that Yoruba (African) traditional marriage ideology of bride price oppresses and marginalizes women whereas Western marriage ideology empowers and helps women to discover their self-worth. In addition too, the play reveals that chauvinism in African man cannot be completely eroded no matter the level of Western education acquired. In other words, there were still other levels of imperialism within the so called “independent world” of the traditional Yoruba and at large, Africa.
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Dissertations / Theses on the topic "African traditional marriage"

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Ramnath, Prudence. "Are traditional African practices relating to child marriages in the face of HIV/AIDS in violation to the South African legal framework?" Thesis, University of the Western Cape, 2015. http://hdl.handle.net/11394/5124.

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Magister Philosophiae - MPhil
The main aim of this study is to analyse how traditional African practices relating to child marriages violate the South African legal framework in the face of HIV/AIDS, as well as assessing it's response to child marriage in compliance with international and regional human rights standards. The specific objectives are: 1) To analyse traditional African practices in relation to child marriages in South Africa. 2) To discuss international and regional standards on the protection of child marriages linked to harmful cultural practices. 3) To show how different traditional African practices relating to child marriages violate the South African legal framework in light of international human rights standards.
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Letsoalo, Ngoanamogale Maggie. "An investigation into some traditional rites among the Letsoalo clan." Thesis, University of Limpopo (Turfloop Campus), 2009. http://hdl.handle.net/10386/855.

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Lackovich-Van, Gorp Ashley N. "Positive Deviance and Child Marriage by Abduction in the Sidama Zone of Ethiopia." Antioch University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1412885500.

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Nyokunda, Omeonga Josephine. "Indissolubilite catholique et coutumes africaines : discussion sur le mariage traditionnel africain /." Bern ; New York : Peter Lang, 2008. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=016495766&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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Bila, T. J. "Nkanelo wa matekanelo ya ndhavuko wa vaTsonga." Thesis, University of Limpopo, 2014. http://hdl.handle.net/10386/1445.

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Mbete, Asanda Nodolly. "Evaluating the impact on the girl child through the criminal activities associated with the practice of ukuthwala." University of the Western Cape, 2020. http://hdl.handle.net/11394/7323.

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Magister Philosophiae - MPhil
Ukuthwala is an ancient cultural practice that has been exercised in various parts of South Africa, especially in the Eastern Cape. It occurs in different communities and is informed by traditional beliefs. The man’s family devises a plan to bring the girl to their compound without her knowledge. In some instances, this plan is formulated together with the girl’s family, but when the man’s family acts without the prior knowledge of the girl’s family, they are obligated to inform them by means of a letter, or by delegating a family member, that their daughter is not missing. Furthermore, the man’s family will request a day with the girl’s family for lobolo (dowry) negotiations for the girl. The girl’s family will oversee the process of ukuthwala to ensure that all the requirements are met and that there is mutual understanding between the families; however, this is done without the involvement of the girl child (Mjwara, 2014).
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Bounang, Mfoungué Cornelia. "Le mariage africain, entre tradition et modernité : étude socio-anthropologique du couple et du mariage dans la culture gabonaise." Phd thesis, Université Paul Valéry - Montpellier III, 2012. http://tel.archives-ouvertes.fr/tel-00735563.

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Au Gabon, le mariage est une institution qui permet l'union de deux personnes et de deux familles. Sur le plan juridique, seul le mariage civil a une valeur légale. Mais le mariage traditionnel encore appelé mariage coutumier reste une étape importante durant laquelle se déroule la cérémonie de la dot. Cette étude traite de la manière dont les gabonais se représentent le couple et le mariage. Notre approche théorique et nos champs d'investigation portent sur l'évolution socio-culturelle de cette institution et sur la relation que les jeunes gabonais établissent entre la culture, leurs comportements et leurs actions sociales. L'intérêt ici est de comprendre les influences qu'exerce le modèle de vie occidental en matière de moeurs et de style de vie par le biais de l'urbanisation, de la scolarisation et des médias. Notre problématique qui se décline en plusieurs questions a pour principal objectif de décrire le modèle de couple et le type de mariage auxquels aspirent ces jeunes. Le travail de terrain réalisé au Gabon et en France nous a permis d'établir une typologie des conduites et des discours recueillis. Les principaux thèmes abordés sont : la polygamie, la dot, le choix du partenaire, le couple mixte, le sida, l'homosexualité et les rapports de séduction. Avec leurs mots, ils posent un regard sur la culture gabonaise et française et nous livrent un discours partagé entre tradition et modernité. Ce travail permet donc une nouvelle approche des rapports de couple et du mariage dans une société gabonaise en plein évolution.
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Mushibwe, Christine P. "What are the effects of cultural traditions on the education of women? : the study of the Tumbuka people of Zambia)." Thesis, University of Huddersfield, 2009. http://eprints.hud.ac.uk/id/eprint/9090/.

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This study is an investigation of how cultural traditions can militate against the education of women in Zambia with a focus on the Tumbuka tribe. Ethnographic methods were employed over a period of three months in a village in the Eastern Province of the country. Data were collected through participant observation, focus group and in-depth interviews, narratives, and documents. A total of 47 participants comprised the sample. This research cuts through multidisciplinary fields such as social sciences, education and anthropology. Through thematic analysis data were analysed. Evidence in this research demonstrates that patrilineal groupings are strongholds of the patriarchal predisposition and that patriarchal attitudes and cultural traditions do not recognize women as equal partners with men. The Tumbuka women‟s experiences and beliefs reflect socio-cultural traditional norms that tend to limit gender equality, and compel women to accept and justify male domination at the expense of their own status and to regard consequent inequalities as normal. Evidence demonstrates that the initiation rites, an active institution for girls of pubescent age, interfere more with the school-based education of girls. The women are active social agents as well as passive learners who will not allow the girls they are coaching to question the reason or purpose for some traditional practices that are oppressive and directly cause them to fail to complete their schooling successfully. The strong hold that the cultural traditions has on the locals has further resulted in conflicts with modern schooling, which is viewed as disseminating „white‟ man‟s culture and values. Established in this research is the fear and suspicion that the locals have on the outcome of their children learning these values that they see as alien to their own. The modern education provided in school is perceived as a force that undermines cultural values. It is viewed as presenting an inherent challenge to the cultural traditional control measures that are in place. Arguably, while ethnic traditions should be respected and sustained because they define one's identity, aspects of culture which are discriminatory, restrictive and tend to devalue women‟s physical, emotional and psychological development should be eliminated because they are retrogressive. Therefore the argument that deep seated socio-cultural traditions play a significant role in encumbering female education is proven.
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Adei, Stephen. "African traditional marriage and biblical patterns : the case of the Ashantis of Ghana." Thesis, 2003. http://hdl.handle.net/10500/1029.

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This dissertation compares the family and marriage traditions of the Ashantis of Ghana and Ancient Hebrews. Some common features characterize the two societies, principal among which is the idea that having children is the key purpose of marrieage above love and intimacy. Others are the low status of the wife in the domestic context; endogamy rules based on consanguinity; and payment of bride price. However, the two traditions differ in important areas. For example, the Ashantis follow kinship system based on matrilineal descent, succession and inheritance and the girl child is preferred. The patriarchal system of the Ancient Hebrews invest all authority in the father and the male heirs is preferred. Other defining factor in Ashanti and Pentateuchcal marriage is their religion and belief systems. Much of the marriage traditions seem to be cultural references rather than religious imperatives binding on Christians today.
Old Testament & Ancient Near Eastern Studies
Thesis (M.Th.)
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Mcunu, Tobias Nhlanhla. "Creating a culture of life : a Catholic ethical analysis of the causes and consequences of the breakdown of family life in Mariannhill, South Africa." Thesis, 2012. http://hdl.handle.net/10500/6598.

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Vatican II provided the Catholic Church with an opportunity for deep reflection and to align its theological teachings with modern times. This reflection resulted in a resurgence of the importance of Christian marriage and family living. Beyond Vatican II, the Christian family has been described as a ‘domestic’ church. This description defines the family founded on marriage as a cornerstone for the church and society. The Church has realised that if she has to succeed in her mission of evangelisation, she needs to strengthen the families founded on the sacrament of marriage and also to take care of broken families. The theme of a ‘domestic church’ was further explored and discussed in the 1994 Special Synod for the Bishops of Africa. This synod strongly used the image of the family as an effective tool for evangelisation in Africa. The rationale for this emphasis was that the institution of the family founded on marriage is held in high esteem in Africa and it is one of the most important custodians of cultural values. This institution, the bishops argued, can now be used as a custodian for Christian values. Hence, the family founded on marriage will become a school where these values are cherished and taught to offspring. The family founded on marriage is celebrated across the global cultural spectrum. It is through the family that the age old wisdom of ancestors is propagated. This ensures the survival and the development of the different communities. Communities develop because they are built upon strong ethical, religious and cultural values which are safeguarded by the institution of the family founded on marriage. The Catholic Church teaches that marriage is the custodian of life. Marriage is about life. Hence, the respect of human life is safeguarded by the family. The collapse of such a pivotal institution has serious implications for the community. The institution of the family founded on marriage is presented in this thesis as a turn around strategy to the challenge of moral permissiveness in our country. It is a commonly accepted theory that development can only take place where there is stability. The lack of infrastructural development in most African countries is due to lack of political stability. Instability often results in chaos and anarchy. Marriage promises stability which is rooted in the self giving of the couples. Such an environment becomes conducive for human life to be propagated, nurtured and developed. It further creates a sense of being loved and belonging to the child. These qualities are essential for proper and integral human development. Furthermore, marriage ties together the goals of parenting, namely, procreation and parenthood and they are inseparable. They prepare children for social integration.The purpose of this research is to demonstrate how the institution of the family founded on marriage can help us develop a coherent moral vision in South Africa. This turn around strategy is proposed by systematically analysing the causes and consequences of family breakdown. The thesis establishes that the institution of the family founded on marriage is undergoing a crisis. This crisis manifests itself through single-parenthood, high rate of divorce, fatherlessness, etc. The consequences of this crisis are not favourable for individuals and the society.
Philosophy & Systematic Theology
D. Th. (Theological ethics)
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Books on the topic "African traditional marriage"

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M, Mulago gwa Cikala. Traditional African marriage and Christian marriage. Uganda: St. Paul Publications, 1985.

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The traditional marriage. Kampala, Uganda: Teachers Consultants Readers' Group, 2013.

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African traditional marriage: A Christian theological appraisal. Nairobi, Kenya: Paulines Publications Africa, 2011.

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Kpiebaya, Gregory Eebo. Dagaaba traditional marriage and family life. Wa [Ghana]: Catholic Press, 1991.

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The pastoral approach to African traditional values of fecundity and marriage. Eldoret, Kenya: AMECEA Gaba Publications, 1995.

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Group, The Philip Lief. Going to the chapel: From traditional to African-inspired, and everything in between--the ultimate wedding guide for today's Black couple. Edited by Philip Lief Group. New York: Putnam, 1998.

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Turtoe-Sanders, Patience. African tradition in marriage: An insider's perspective. Brooklyn Park, MN: Turtoe-Sanders Communications Co., 1998.

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Koussimbissa-Massengo, Jean-Baptiste. Coutumes et traditions du Congo. B/ville [i.e., Brazzaville], République du Congo: Impr. Kprim, 1996.

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M, Mulago gwa Cikala. Mariage traditionnel africain et mariage chrétien: Pour une pastorale et une liturgie inculturées. Limete, Kinshasa, Zaïre: Editions Saint Paul Afrique, 1991.

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Indissolubilite catholique et coutumes africaines: Discussion sur le mariage traditionnel africain. Bern: Peter Lang, 2008.

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Book chapters on the topic "African traditional marriage"

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Mimche, Honoré, and Norbert Tohnain Lengha. "African Families Faced with NICT." In Organizational Communication and Sustainable Development, 245–55. IGI Global, 2010. http://dx.doi.org/10.4018/978-1-60566-822-2.ch014.

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In Africa, family structures are today committed or involved in the dynamics of social transformation which jeopardize their mode of constitution their future, the sustenance of intergenerational and individual relationships as well as the traditional systems of social relationships based on direct and personal communication. This chapter is a sociological analysis of the future of the family through its relationship with NICT notably the Internet and the cellular telephone. The analyses lay emphasizes on the consequences of NICTs on the modalities for the constitution of marriage covenants, family relationships and intergenerational transfers.
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Hill, Shirley A. "Love, sexuality, and (non)marriage." In Inequality and African-American Health. Policy Press, 2016. http://dx.doi.org/10.1332/policypress/9781447322818.003.0007.

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Slavery, segregation, and economic disadvantage have historically undermined the functionality and resilience of African-American families, and the post-industrial turn in the economy exasperated those difficulties. This chapter looks at the health consequences of the ‘love and trouble’ tradition between black men and women, especially in terms of non-marriage, loneliness, sexuality, sexual diseases, and unwanted pregnancies.
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Doyle, Shane. "Sexuality and Fertility in the Pre-Colonial Period." In Before HIV. British Academy, 2013. http://dx.doi.org/10.5871/bacad/9780197265338.003.0002.

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This chapter challenges assumptions about the universalist traditions of African sexuality, by examining what is known about the sexual behaviour of Ankole, Buganda, and Buhaya before colonial rule. It demonstrates that while some similarities existed, this small geographical region was characterized in regard to sexuality and reproduction more by the diversity of its attitudes and practices in relation to pre-marital sexuality and pregnancy, wife-sharing, legitimate and illegitimate extra-marital sex, ritualized sex, the duration of breastfeeding, and ideal family size. These ethnic differences were shaped by locally distinct patterns of clanship, inheritance, marriage, and moral politics.
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Baird, Sarah, Nicola Jones, Bassam Abu Hamad, Maheen Sultan, and Workneh Yadete. "Capturing the Complexities of Adolescent Transitions Through a Mixed Methods Longitudinal Research Design." In Sustainable Human Development Across the Life Course, 135–64. Policy Press, 2021. http://dx.doi.org/10.1332/policypress/9781529204827.003.0007.

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Adolescence is a time of rapid change in the lifecycle, with significant shifts in physical, cognitive and psychological competencies, and major changes in social roles and expectations. However, our collective understanding of the patterning of these changes and the types of support young people require to reach their full human capabilities is still limited. Given that multiple Sustainable Development Goals rest on investments in adolescents (from goals on eliminating harmful traditional practices including child marriage and female genital mutilation to ensuring quality secondary, tertiary and technical and vocational education), investing in a more robust evidence base and improved measurement is critical. The Gender and Adolescence: Global Evidence (GAGE) research programme is a key initiative aimed at contributing to this evidence and measurement lacuna. This article discusses the design and methodological choices of the GAGE study, which is the largest longitudinal research initiative focused on adolescents (10-19 years) in the Global South, following 18,000 adolescent girls and boys in developmental and humanitarian contexts in sub-Saharan Africa, MENA and South Asia. It includes a discussion in line with the 2030 Sustainable Development commitment to leave no one behind of the programme’s purposeful sampling of advantaged adolescents.
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Conference papers on the topic "African traditional marriage"

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Nwaogaidu, John Chidubem. "Conversion and Influence of Christianity on African Traditional Marriage Rituals." In 4th International Conference on Social Science, Humanities and Education. Acavent, 2020. http://dx.doi.org/10.33422/4th.icshe.2020.12.35.

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Reports on the topic "African traditional marriage"

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Child marriage briefing: Mozambique. Population Council, 2005. http://dx.doi.org/10.31899/pgy19.1003.

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