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Journal articles on the topic 'Arranged marriage'

Author: Grafiati
Published: 4 June 2021
Last updated: 11 June 2025

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1

Gupta, Akriti, Jasneet Chawla, Karan Saggar, et al. "Arranged marriages in people with epilepsy: A pilot knowledge, attitudes and practices survey from India." International Journal of Epilepsy 03, no. 02 (2016): 075–79. http://dx.doi.org/10.1016/j.ijep.2016.05.001.

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Abstract Introduction Marriage is a socially challenging barrier in the personal lives of people with epilepsy worldwide. However, it is during arranges marriages, which are common in South Asian communities, that epilepsy is most profoundly stigmatizing. We hypothesized that the felt stigma associated with epilepsy during arranged marriages affects women more frequently and intensely. Materials and methods A pilot study in married (n = 38) and unmarried PWE (n = 58) and general public (n = 150) to explore gender-based differences in the stigma associated with epilepsy during arranged marriages. Results Majority unmarried PWE (87%) considered arranged marriage as the best way to realize their matrimonial plans. More unmarried women (72%) apprehended problems in adhering to their epilepsy medications regime after marriage (p 0.009) and 50% apprehended victimization in marriage on account of epilepsy (p 0.001). Moreover, 41% of the married women with epilepsy felt that the disclosure had a negative impact on their married life (p 0.047). Conclusions South Asian WWE experienced more felt stigma than men before and after arranged marriages and this might impact a number of health related psychosocial outcomes. The lack of past experience with epilepsy was associated with a number of misplaced beliefs about and attitudes towards epilepsy.
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2

Regan, Pamela C., Saloni Lakhanpal, and Carlos Anguiano. "Relationship Outcomes in Indian-American Love-Based and Arranged Marriages." Psychological Reports 110, no. 3 (2012): 915–24. http://dx.doi.org/10.2466/21.02.07.pr0.110.3.915-924.

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The meaning and purpose of marriage, and the manner in which spouses are selected, varies across cultures. Although many cultures have a tradition of arranged marriage, researchers interested in marital dynamics generally have focused on love-based marriages. Consequently, there is little information on relational outcomes within arranged marriages. This study compared relationship outcomes in love-based and arranged marriages contracted in the U.S. A community sample of 58 Indian participants living in the U.S. (28 arranged marriages, 30 love-based marriages) completed measures of marital satisfaction, commitment, companionate love, and passionate love. Men reported greater amounts of commitment, passionate love, and companionate love than women. Unexpectedly, no differences were found between participants in arranged and love-based marriages; high ratings of love, satisfaction, and commitment were observed in both marriage types. The overall affective experiences of partners in arranged and love marriages appear to be similar, at least among Indian adults living in contemporary U.S. society.
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Pande, Raksha. "‘I arranged my own marriage': arranged marriages and post-colonial feminism." Gender, Place & Culture 22, no. 2 (2014): 172–87. http://dx.doi.org/10.1080/0966369x.2013.855630.

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4

Hendrick, Susan S. "An Arranged Marriage." Contemporary Psychology: A Journal of Reviews 31, no. 5 (1986): 334–36. http://dx.doi.org/10.1037/024731.

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Sark, Raj. "The arranged marriage." IEEE Engineering Management Review 45, no. 4 (2017): 30–31. http://dx.doi.org/10.1109/emr.2017.2765759.

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Hanifah, Mardalena. "MARRIAGE UNDER AGE AND THEIR EFFECT ON THE RATE OF DIVORCE IN ROKAN HILIR DISTRICT." Diponegoro Law Review 6, no. 2 (2021): 289–303. http://dx.doi.org/10.14710/dilrev.6.2.2021.289-303.

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Article 1 of Law Number 16 of 2019 concerning Amendments to Law Number 1 of 1974 concerning Marriage, marriage is an outer and inner bond between a man and a woman as husband and wife to form an eternal and happy family based on the One Godhead. One. In general, no one wants their marriage to end in divorce, different environments make the marriage untenable. The problem is the factors that cause underage marriage. The research method is sociological juridical with descriptive research nature. This study deals with family law. Based on the results of the research conducted, the factors causing underage marriage are a moral factor because married by accident, economic factors because their parents had arranged an arranged marriage with the following percentages, 40% experienced underage marriages because they were not mentally and religiously prepared, 30% Divorce occurs because they do not have a permanent job, and another 30% are due to arranged marriages and forced marriages.
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Lu, Melody Chia-Wen. "Commercially Arranged Marriage Migration." Indian Journal of Gender Studies 12, no. 2-3 (2005): 275–303. http://dx.doi.org/10.1177/097152150501200206.

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Nurafriani, Nurafriani, Virda Sintia Lao, Anggeraeni Anggeraeni, Nurasiah Nurasiah, Sapriana Sapriana, and Andi Fajriansi. "Gambaran Sosial Budaya Pernikahan Dini." Journal of Telenursing (JOTING) 5, no. 2 (2023): 3788–96. http://dx.doi.org/10.31539/joting.v5i2.7480.

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This research aims to determine the socio-cultural picture of early marriage in the Selayar Islands district. This research method uses a qualitative method with a phenomenological approach, namely collecting data by conducting in-depth interviews with 16 informants aged 15-18 years who have experienced early marriage. The results of the research show that there are several things that are the main causes of early marriage in the Selayar Islands district, precisely in Benteng sub-district, South Selawesi, namely; arranged marriages, social environment, economics and promiscuity. Perceptions about children marrying at an early age, some respondents said the reason for marrying at an early age was because of the arranged marriage element, the element of like-mindedness and the element of necessity due to promiscuity. Perceptions about children getting married at an early age, some respondents said that their parents did not agree with their marriage. In conclusion, there are several things that are the main causes of early marriage in the Selayar Islands Regency, namely: arranged marriages, social environment and promiscuity.
 
 Keywords: Early Marriage, Image, Socio-Cultural.
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Davidson, Denise Z. "“Happy” Marriages in Early Nineteenth-Century France." Journal of Family History 37, no. 1 (2012): 23–35. http://dx.doi.org/10.1177/0363199011428123.

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This article uses familial correspondence to examine how bourgeois families conceived of marriage in the early nineteenth-century France. It argues that the companionate model of marriage, which was gaining influence during these years, did not replace the earlier model of the arranged marriage but rather was integrated into it. Marriages continued to be arranged by families but bourgeois couples also sought love and companionship in marriage. Their sense of “happiness” was a very bourgeois kind of happiness, however, based on economic security and domestic peace within the constraints of familial obligations.
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Labur, Avensius, and Fransiska Widyawati. "SEBAB DAN DAMPAK PERKAWINAN PAKSA DI STASI REWUNG PAROKI SANTA MARIA PENOLONG ABADI LAWIR KEUSKUPAN RUTENG DAN IMPLIKASI PASTORALNYA." JPAK: Jurnal Pendidikan Agama Katolik 22, no. 2 (2022): 295–312. http://dx.doi.org/10.34150/jpak.v22i2.418.

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A Catholic marriage is valid if it has complied with applicable laws. One of the legal rules is if the wedding is done based on love and the partner's free will. On the other hand, forced marriage is invalid. Forced marriage has many adverse effects, including it can lead to divorce or separation. This study conducted a study on separated/divorced couples at the Rewung Station of the St. Maria Penolong Abadi Parish in Lawir Diocese of Ruteng. The main focus and objective of the research are to analyze the causes and effects of forced marriages in the area. This study found the factors causing forced marriages, namely: marriage due to arranged marriages by parents, marriage due to arranged marriages in a large family as part of the marriage culture within the clan and already pregnant. The effects of forced marriages are squabbles or disharmony, domestic violence (KDRT), and divorce/separation. This study concludes that forced marriage is not only against the nature of the sacramental union of the Catholic Church but also has a destructive impact on the family and the Church itself. This study recommends that marriage preparation be carried out correctly in the premarital canonical and pastoral investigation process. Likewise, pastoral care for Catholic families also needs serious attention.
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Yang, Jiachen. "A Wolf in Sheep’s Clothing: Crying Marriage in the Context of the Minority, the Oppressed Female and Local Culture." BCP Social Sciences & Humanities 21 (February 15, 2023): 122–27. http://dx.doi.org/10.54691/bcpssh.v21i.3435.

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Crying Marriage is a special ritual of the Tujia family in the west of Hunan province, China. The reason why the Crying Marriage appeared so is that Tujia women lost their rights to marriage. The emperors of the Ming and Qing dynasty abolished local governments and dispatched officials from the capital to govern local people. Then, local people in different areas of China started to adapt the traditions of Han culture (the mainstream culture in China). In this case, since Han culture advocated arranged marriage, Tujia parents also started to arrange their daughters' marriages. Tujia women lost the right to marry so they started crying during their marriages, and then this behavior developed into a ritual. Also, during the development of Crying Marriage, more and more elements appeared, such as lyrics and skills. Although it seems like the purpose of Crying Marriage is to help Tujia women gain their rights, it backfired. On the contrary, Crying Marriage diverted people's attention from women's rights to appreciate this ritual. This study developed two concepts, Active Change, and Passive Change to explain this process.
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Hafidzi, Anwar, Masyitah Umar, Mohd Hatta Mohd Hani, and Rusdiyah Rusdiyah. "A Review on Cultural Customs of Marriage Traditions Among Banjar Ethnic Women in Banjarmasin Indonesia." Potret Pemikiran 25, no. 1 (2021): 112. http://dx.doi.org/10.30984/pp.v25i1.1477.

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This study reveals the tradition of the Banjar inland tribes in their marriage rituals. For a Banjar ethnic woman, who adheres to her cultural customs, a marriage for them will only take place when it is arranged by the family. Arranged marriage means a marriage determined by the family with the prospective husband chosen by the family on certain factors. Family is the dominant factor that determines the future of a Banjar ethnic woman especially in the aspect of marriage. The research methodology used in this research is a literature review that reveals the secrets behind conventional marriage practices using a phenomenological approach. Firstly, this study found that for the Banjar ethnic group, traditionally arranged marriages are compulsory. Second, there is a culture of giving money in a nominal amount to the bride’s family before the wedding takes place. Third, the bride’s home must be filled with donations such as furniture or daily household necessities. If things as stated cannot be met, then the bride’s family will look for another prospective husband for her daughter. Such a marriage tradition is the practice and belief of the ancestors of the Banjar tribe, it is an ancient practice of dynamic animism.Keywords: Rituals; marriages; customs; Banjar; Indonesia.
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Mehrotra, Vikas, Randall Morck, Jungwook Shim, and Yupana Wiwattanakantang. "Must Love Kill the Family Firm? Some Exploratory Evidence." Entrepreneurship Theory and Practice 35, no. 6 (2011): 1121–48. http://dx.doi.org/10.1111/j.1540-6520.2011.00494.x.

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Family firms depend on a succession of capable heirs to stay afloat. If talent and IQ are inherited, this problem is mitigated. If, however, progeny talent and IQ display mean reversion (or worse), family firms are eventually doomed. Since family firms persist, solutions to this succession problem must exist. We submit that marriage can transfuse outside talent and reinvigorate family firms. This implies that changes to the institution of marriage—notably, a decline in arranged marriages in favor of marriages for “love”—bode ill for the survival of family firms. Consistent with this, the predominance of family firms correlates strongly across countries with plausible proxies for arranged marriage norms.
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Ahmed, Zara. "Evolution of Pakistani Marriages." Canadian Journal of Family and Youth / Le Journal Canadien de Famille et de la Jeunesse 14, no. 2 (2022): 1–10. http://dx.doi.org/10.29173/cjfy29760.

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This paper researches the way in which marriage as a concept has evolved in Pakistani culture. Pakistani individuals are studied and researched within Pakistan, as well as outside in foreign countries. The customary arranged marriage situation is studied, as well as its effects on the life of both the husband and wife. We also look at the evolution and how change has brought love marriages or arranged love marriages have begun to arise within Pakistani culture. The effect of love marriages on Pakistani culture and its connection to violence has also been studied. Ultimately, Pakistani culture regarding marriage has been evolving over time and in the future, we hope to see even more change which includes an acceptance for customs and traditions that are new.
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15

Syihab, Naziha, Aisyah Syihab, and Sri Juwita Kusumawardhani. "The Analysis Of Stenberg's Triangle Love Theory On Early Adult Couples Of Ba'lawi Arab Descent Who Experienced Arranged Marriages." Psikis : Jurnal Psikologi Islami 7, no. 2 (2021): 188–95. http://dx.doi.org/10.19109/psikis.v7i2.5145.

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This study aims to determine the distribution of types of love based on Stenberg's Triangle Love Theory in primary adult of Ba'alawi Arab descent couples in Jakarta who experienced an arranged marriage. This study uses a quantitative descriptive method with descriptive statistical analysis. The measuring instrument used is the Triangular of Love Scale (TLS) to measure the type of love and the Arranged Marriage Questionnaire (AMQ) to see attitudes in selecting a partner for marriage. Respondents in this study were 154 people, with the sample characteristics being early adults aged 21-40 years, experiencing arranged marriages, married with a marriage age range of 0-10 years, and the last education was at least high school, and lived in Jakarta. The results of this study indicate that the distribution of the type of love that respondents have is more dominant in non-love (53.9%), consummate love (22.1%), and empty love (11%). In this study, it is understandable that respondents prefer to marry in a way that tends not in an arranged marriage (56.5%).
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Allen, Mitch. "Qualitative Inquiry and Arranged Marriage." Qualitative Inquiry 21, no. 7 (2015): 645–47. http://dx.doi.org/10.1177/1077800414562900.

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17

Moy, Brian. "IL-15's arranged marriage." Science-Business eXchange 2, no. 18 (2009): 732. http://dx.doi.org/10.1038/scibx.2009.732.

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18

Gow, N. A. R. "MICROBIOLOGY: Enhanced: Candida's Arranged Marriage." Science 289, no. 5477 (2000): 256–57. http://dx.doi.org/10.1126/science.289.5477.256.

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19

Sulihiyah and Imanuddin Abil Fida. "INTENSITAS PERNIKAHAN DINI DAN PERCERAIAN DINI DI DESA ROWOGEMPOL KECAMATAN LEKOK KABUPATEN PASURUAN TAHUN 2022-2023." USRAH: Jurnal Hukum Keluarga Islam 4, no. 2 (2023): 186–99. http://dx.doi.org/10.46773/usrah.v4i2.1021.

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Marriage is crucial for fulfilling human biological needs. Often, couples opt for early marriage, which unfortunately may end in early divorce. In Indonesia, these cases are not uncommon, with an increase observed in 2023 compared to previous years. The quality of children, family, family harmony, and divorce are all influenced by these issues, leading to school dropout rates. In Desa Rowogempol, Kecamatan Lekok, Kabupaten Pasuruan, early marriages are prevalent despite the enactment of Law No. 16 of 2019, which sets the minimum marriage age at 19 for both genders. This context sets the basis for this study, aiming to understand the intensity, factors, and impacts of early marriage and divorce in Desa Rowogempol. The research employs qualitative methods (field research). Quantitative data on early marriages are collected from the Office of Religious Affairs (KUA) in Kecamatan Lekok, while data on divorces resulting from early marriage are obtained from the Religious Court (PA) in Kabupaten Pasuruan. Qualitative data are gathered through face-to-face interviews and online media with relevant parties. The study reveals an increase in early marriage intensity from 2022-2023, while early divorce shows a decline. Generally, early marriages occur due to arranged marriages or inappropriate social interactions, often leading to early divorces due to frequent conflicts stemming from the arranged nature of the marriage.
 keywords: Early Marriage, Early Divorce, Intensity of Marriage and Divorce
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Halim, Ahmad Rasyidi, M. Fahmi Al Amruzi та Jalaluddin Jalaluddin. "Legal Formulation for Forced Marriage Prevention through the Decision of Wali Mujbir in Religious Courts and its Relevance with Maqȧṣid Syari‘ah and Human Rights". Mazahib 23, № 1 (2024): 79–116. http://dx.doi.org/10.21093/mj.v23i1.6189.

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Based on the Annual Report of the Indonesian Religious Court and Religious Court Decisions throughout Indonesia year 2020-2021, there were 5,080 divorces caused by forced marriages and 3446 divorces caused by arranged marriages without the basis of love. The number of cases shows that the practice of forced marriages and arranged marriages without love is still rife, which is the cause of divorce in society. Based on this background, this research probes efforts to prevent forced marriages through religious courts by proposing the wali mujbir prevention norm in the marriage law. Through this norm, children or parties under guardianship can file a case to the Religious Court to prevent forced marriages they are experiencing. This study shows that creating the wali mujbir prevention norm in the marriage law aims to accommodate the role of children actively, directly, and independently to prevent forced marriages against themselves by marriage guardians. If the marriage guardian is proven to have taken forced actions to marry off a child or person under his guardianship, then the marriage guardian is declared a wali mujbir, as stated in the ruling of the religious court. This proposal is one of the efforts to reduce the high number of divorces in society.
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Anchalia, Nikunj, Petra Ackerlauer, and Usha Kannan. "The Game of Arranged Marriages." Deakin Papers on International Business Economics 2, no. 1 (2009): 14–22. http://dx.doi.org/10.21153/dpibe2009vol2no1art199.

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A recent article in the Times of India (Desai, 2009) discusses the persistent existence of arranged marriages in India over time. Surprisingly, the educated middle class is experiencing a slightly increasing rate of arranged marriages indicating that it still is a widely accepted way of finding a partner. But the advancement of technology has definitely transformed arranged marriages (C NN, 2008). A common way to find a potential spouse these days is through online matchmaking portals like shaadi.com (14 million profiles) or bharatmatrimony. com (1.5 million profiles). Relying on romance or love when entering a marriage involves trying to transform a relationship from its present state into a long-term committed union. The problem is that even though romance may facilitate love, it does not necessarily guarantee a long term bond. Arranged marriages, on the other hand, simply try to transform an uncertain future outcome into a secure long-term contract base d on specific economic, cultural, educational and social factors associated with the potential partners (Desai, 2009). This paper analyses arranged marriages in the context of game theory, highlighting the principles of utility maximization , principal–agent theory and economies of scale .
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Mardhatillah, Masyithah. "PEREMPUAN MADURA SEBAGAI SIMBOL PRESTISE DAN PELAKU TRADISI PERJODOHAN." Musãwa Jurnal Studi Gender dan Islam 13, no. 2 (2014): 167. http://dx.doi.org/10.14421/musawa.2014.132.167-178.

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Maduranesse women are generally considered as prestige symbol of society, family, even a man. By this reason, they are treated as well as possible to keep the prestige stable even higher. However in some degree, the treatment seems not totally advantageous for women in the sense that they have limited access to make various important decisions for their lives especially in choosing the spouse. Maduranesse society still tend to choose arranged marriage for their daughters that the daughters don’t have significant role in making any decision related with arranged marriage, engagement, even marriadge itself. As the prestige maintainer, Maduraness female teenagers are also supposed to be in an engagement or marriadge relationship as soon as they get the first menstruation. They all are the common tradition of Maduranesse people which is also strengthened by some local wisdom well-alive in the society. In the other hand, this common ryhtm of arranged marriadge is in fact able to create a long-lasting marriage which is good for both, especially for women.
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Solikhah, Lailatus, and Fattah Hanurawan. "Komitmen Pernikahan dan Perjodohan Perempuan Usia Dewasa Tengah." Flourishing Journal 1, no. 3 (2021): 187–95. http://dx.doi.org/10.17977/um070v1i32021p187-195.

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The aim research is revealing in depth the description of the phenomenon marital commitment and arranged marriage in the middle-aged woman. Used a type of qualitative method with a descriptive research model. This research was carried out in the Regency of Lamongan with a total of 3 middle-aged women’s who get married because of an arranged marriage and has a marriage of at least 10 years. As the result, the conclusions of the description of marital commitment of arranged marriage in the middle-aged woman that level commitment is high. The type of arranged marriages is planned type and joint venture type.
 Penelitian ini bertujuan mengungkap secara mendalam deskripsi komitmen pernikahan dan perjodohan perempuan usia dewasa tengah. Menggunakan jenis metode kualitatif dengan model penelitian deskriptif. Penelitian ini dilaksanakan di Kabupaten Lamongan dengan jumlah subjek 3 orang perempuan dewasa tengah yang menikah karena dijodohkan dan memiliki umur pernikahan minimal 10 tahun. Hasilnya, diperoleh kesimpulan gambaran komitmen pernikahan dan perjodohan perempuan usia dewasa tengah tergolong tinggi. Perjodohan yang terjadi yaitu tipe direncanakan dan tipe joint venture.
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Mirwan, Mirwan, Mohammad Firmansyah, Faishal Agil Al Munawar, and Abdul Fajri Kolopita. "Endogamous Marriages in Kiai Sukorejo's Family: Sufi Social Fiqh Transformation and Implications for Islamic Jurisprudence." Jurnal Ilmiah Al-Syir'ah 21, no. 2 (2023): 224. http://dx.doi.org/10.30984/jis.v21i2.2363.

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Marriage with the principle of endogamy in the context of arranged marriages, as observed within the family of Kiai Sukorejo in Situbondo, is influenced by religious, cultural, and Sufi tradition factors. The research uses the phenomenological method to delve into the meaning behind the phenomenon. Marriage is regarded as a means to follow the Sunnah of the Prophet, strengthen religious devotion and Faith, reinforce family bonds, and preserve the existence of the Islamic boarding school (Boarding School). Aspects of lineage, religious commitment, and scholarly qualifications take precedence in arranged marriages as an implementation of the concept of kafa'ah in Islamic jurisprudence (Fiqh). The mystical understanding derived from Sufi teachings also affects perspectives and actions in accepting arranged marriages. This research provides a significant contribution to understanding social Sufi jurisprudence (Fiqh) and the practice of endogamous marriages within the context of Islamic boarding schools. The study's findings offer valuable recommendations for developing social fiqh understanding, remarkably grounded in Sufi teachings. It is important to note that this study has a limitation in that it did not involve female informants, which should be a crucial consideration in analyzing and exploring the meaning of arranged marriages.
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Alfian, Andi. "Arranged Marriages among Young Educated Muslim Women in South Sulawesi Indonesia." DINIKA : Academic Journal of Islamic Studies 7, no. 1 (2022): 55–84. http://dx.doi.org/10.22515/dinika.v7i1.4652.

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Previous studies claimed that arranged marriages occur in underdeveloped societies, among the uneducated and low social classes. However, in Indonesia, especially South Sulawesi, arranged marriages also occur among young educated Muslim women. This study aims to answer why young educated Muslim women accept arranged marriages by their parents or families instead of marrying their boyfriends. This study also elaborated further on the issue of their feelings and experiences, such as feelings after marriage, dating experiences, and the reasons their parents matched them. This study used a postcolonial approach to analyze why young educated Muslim women accept arranged marriages. By conducting in-depth interviews with five young educated Muslim women who have married through the arranged process, this study found several reasons why young educated Muslim women accept arranged marriages, including the family system, religious teachings, economic considerations, and personal reasons that they consciously choose
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Bell, Susan G. "The Trauma of an Arranged Marriage." Journal of Women's History 14, no. 3 (2002): 162–65. http://dx.doi.org/10.1353/jowh.2002.0064.

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Jongnarangsin, Krit, Jay P. Thaker, and Ranjan K. Thakur. "Pacemakers and magnets: An arranged marriage." Heart Rhythm 6, no. 10 (2009): 1437–38. http://dx.doi.org/10.1016/j.hrthm.2009.07.032.

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Applbaum, Kalman D. "Marriage with the Proper Stranger: Arranged Marriage in Metropolitan Japan." Ethnology 34, no. 1 (1995): 37. http://dx.doi.org/10.2307/3773862.

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Ternikar, Farha. "To Arrange or Not: Marriage Trends in the South Asian American Community." Ethnic Studies Review 31, no. 2 (2008): 153–81. http://dx.doi.org/10.1525/esr.2008.31.2.153.

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The idea of the arranged marriage has always seemed “exotic” yet has fascinated the American public. Recent media coverage of arranged marriages is evident in popular periodicals such as the New York Times Online (August 17, 2000) and Newsweek (March 15, 1999). Foner highlights that the arranged marriage is an example of “the continued impact of premigration cultural beliefs and social practices” that South Asian immigrants have transported to the United States (Foner 1997, 964). She offers an interpretive synthesis by showing that “[n]ew immigrant family patterns are shaped by cultural meanings and social practices that immigrants bring with them from their home countries as well as by social, economic, and cultural forces in the United States” (Foner 2005, 157).
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Imaizumi, Yoko. "Reasons for consanguineous marriages in Japan." Journal of Biosocial Science 19, no. 1 (1987): 97–106. http://dx.doi.org/10.1017/s0021932000016655.

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SummaryA survey of consanguineous marriages in Japan was conducted in September 1983 using questionnaires. The number of couples studied was 9225, chosen from six widely different areas of Japan. Recommendation by parents or relatives was the most frequent reason for consanguineous marriage, for both husbands and wives, followed by knowledge of the partner by relatives.The rate of consanguineous marriage on the recommendation of parents or relatives was higher in endogamy, arranged marriages, childhood friends, and groups in which there is external pressure for marriage. It was lower in love match marriages, school, workplace and social gatherings that give opportunities for meeting, and where there was personal marital motivation.
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Myrlinda, Fransiska Rahayu. "Samin’s Arranged Marriage Rituals in Today Javanese’s Society." Journal of Language and Literature 19, no. 2 (2019): 140. http://dx.doi.org/10.24071/joll.v19i2.2143.

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<p><em>Arranged marriage means a marriage in which the parents have chosen and planned to whom their son or daughter would marry with. This form of marriage commonly has perception that it is held only for the needs of their parents without any consideration of their children’s feelings. It results in there is no freedom for either bride or groom to choose their own partner. All the things have been set according to the parents’ will. In arranged marriage, usually they even never have a chance to meet each other before the marriage occurs. On the other hand, arranged marriage does exist and has been believed as a culture for Samin people in Kelopodhuwur, Blora, Indonesia. It is held from generation to generation which makes it impossible for the children to deny. It is used by the people in Samin community to preserve their identity from extinction. There are lots of unique rituals should be done for Samin people in holding this arranged marriage. The identity theory was used to support the reliable data to the research. </em></p><p><strong>Keywords: </strong><em>rarranged marriage rituals, Samin people, Identity</em></p><p>_________________________________________</p><p>DOI > <a href="https://search.crossref.org/?q=10.24071%2Fjoll.2019.190213">https://doi.org/10.24071/joll.2019.190213</a></p><p><em><br /></em></p>
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Scutt, Jocelynne. "HUMAN RIGHTS, ‘ARRANGED’ MARRIAGES AND NULLITY LAW: SHOULD CULTURE OVERRIDE OR INFORM FRAUD AND DURESS?" Denning Law Journal 26 (September 25, 2014): 62–97. http://dx.doi.org/10.5750/dlj.v26i0.935.

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Nullity law in Australia and Fiji provides that marriages can be void on various grounds, including duress and fraud. Despite some differences, United Kingdom (UK) law says marriages can be void or voidable on similar grounds. Courts in each jurisdiction have granted annulment in cases of forced marriage where duress “threatens life and limb”. Courts now say lesser force or threats, including pressure to comply with religious or traditional duty, can nullify marriage. Yet courts continue to require high level force such as passport confiscation, physical abuse, threats of eviction from the family home, and economic harm. This, as with allegations of fraud which receive short shrift, results from returning to common law authorities decided before migration resulted in significant demographic changes, particularly regarding culture and religion. UK authority draws a distinction between “forced” and “arranged” marriages, saying nullity is granted rightly in cases of the former, yet because “culture” “sanctifies” the latter, refusing nullity is right. Yet is this distinction valid? Should such marriages be recognised by Australian, Fijian and UK courts as contracted with full and free consent of the parties? An exploration of contemporary cases against the common law background to fraud and duress as nullity grounds indicates that allowing culture to be the measure denies women’s (and sometimes men’s) entitlement to contract marriage with full and free consent according to international human rights law.
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Agustin, Dewien Nabielah, Firdausi Nurharini, and Laili Mas Ulliyah Hasan. "Pernikahan Anak Usia Dini dan Konstruksi Identitas Gender: Analisis Teori Peter L. Berger (Studi di Desa Pandansari Poncokusumo Kabupaten Malang)." RESIPROKAL: Jurnal Riset Sosiologi Progresif Aktual 5, no. 2 (2023): 139–46. http://dx.doi.org/10.29303/resiprokal.v5i2.404.

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Early marriage often becomes a prevalent culture in rural areas. This is primarily attributed to a lack of knowledge and the inability to meet the family's livelihood needs. The underlying basis for early marriages is how the community supports their underage children to engage in matrimony. An exploration of the meaning of early marriage and the family's role in early marriages is a novel aspect to present. This research aims to describe how early marriages are interpreted on both a national and international scale. Unlike other studies that tend to focus on external aspects of marriage, this research views marriage within the context of gender identity construction. The data collection method employed in this research is the interpretative understanding constructivist approach with a phenomenological framework. It adopts an approach of interpretative understanding analysis. The results indicate three key factors related to early marriages in rural areas: (1) Arranged marriages are a supportive factor for early marriages, (2) Social support, particularly the role of the family head, plays a crucial role in early marriages due to the prevailing tradition of arranged marriages within the community, and (3) The education levels within the community and among adolescents remain insufficient in terms of understanding the consequences of early marriages. The conclusion drawn from this research is that the socio-cultural norms present in the community can be used as one of the approaches to reduce the prevalence of early marriages. Formal education emerges as a primary area that has been overlooked by both adolescents and parents, thus aiding in reducing early marriages in rural areas.
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34

Wafiroh, Nihayatul. "Pesantren, Women’s Agency and Arranged Marriages in Indonesia." DINIKA : Academic Journal of Islamic Studies 3, no. 2 (2018): 208. http://dx.doi.org/10.22515/dinika.v3i2.1627.

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This paper is a case study based on the research of the process of arranged marriages in Pesantren. Arranged marriages have basically been a tradition in the world for a long time. In the process, the women involved in arranged marriages are often put in the position of an object and are considered to have no voice. Women have been seen as passive agents that do not contribute anything in the process of arranged marriages, whereas those who have full power in the process of arranged marriages in Pesantren are the Kyai or other male family members. This study took place in the five major Pesantren in East Java. One female informant, the daughter of a Kyai, was taken from each Pesantren so there were five informants. This research was conducted through in-depth interviews using the capital theory by Pierre Bourdieu, power relation by Michel Foucault, and women's agency by Sherry B. Ortner. This study reveals that Kyai’s daughters and wives, Nyai, are active agents, as well. Using the capital they have, women played their agencies in different ways to achieve certain goals. They engage in critiques on the habitus practice of arranged marriages. They also negotiate and resist when the arranged marriage process runs. This study confirms that doing research focused on women’s voice can expose additional aspects of women’s agency that have been widely ignored. Keywords:Pesantren, Women’s agency, Arranged marriages
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35

Sandhu, Priti. "Constructing desirable brides." Categorization in multilingual storytelling 10, no. 3 (2019): 399–422. http://dx.doi.org/10.1075/ps.18014.san.

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Abstract This paper utilizes Membership Categorization Analysis (MCA) and Conversation Analysis (CA) to examine the entwined relationships among interaction, storytelling, and membership categorization. While demonstrating how a storytelling event in a qualitative research interview and the categories constructed within it are skillfully wielded by the teller to meet interactional exigencies, this single case analysis shows how members do culture-in-action (Hester and Eglin 1997) related to arranged marriage negotiations in the Indian context. A close examination of the emic categories produced in the interview reveals how the interactants collaboratively co-construct the social structures surrounding arranged marriages and the notion of ‘desirable’ brides. Illustrating the salience of medium-of-education (MoE) in these emic constructions of desirable brides, the analysis reveals the marginalization of Hindi-medium-educated (HME) women in the arranged marriage sphere.
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36

Skvirskaja, Vera. "Native Marriage “Soviet” and “Russian” Style." Sibirica 17, no. 2 (2018): 41–59. http://dx.doi.org/10.3167/sib.2018.170204.

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Based on fieldwork in Nenets tundra encampments and multiethnic villages on the northern Yamal Peninsula, this article discusses people’s experiences and expectations of married life. Two types of marriage—”arranged” and “love marriage”—are used to illustrate how marriage brings to the fore the political economy of desire and local reflections on the good society. The article suggests that while Soviet ideology and post-Soviet neotraditionalist discourses have endorsed customary attitudes toward arranged Nenets marriage, love marriage including marriage with Russians often leads to a situation in which “love” or “alien romance” is tempered by “reason” rather than relying on a “modern” nuclear family ideal. It argues that tundra marriage, including arranged marriage, is commonly underwritten by subjectively understood chances of leading a good family life.
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G, Niranjana, and Bhuvaneswari G. "Review of Chitra Banerjee’s Arranged Marriage Stories." International Journal of English and Comparative Literary Studies 2, no. 2 (2021): 64–67. http://dx.doi.org/10.47631/ijecls.v2i2.206.

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Book Review: Chitra Banerjee Divakaruni, ‘Arranged Marriage Stories’, Anchor, 1996, 320p, ISBN-13: 978-0385483506 Reviewed by Niranjana G, Research Scholar, VIT Chennai, Bhuvaneswari, Assistant Professor, VIT Chennai
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Fernandez, Jasmine. "Realism in Chitra Banerjee Divakaruni’s Arranged Marriage." IOSR Journal of Humanities and Social Science 19, no. 3 (2014): 99–101. http://dx.doi.org/10.9790/0837-193299101.

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39

Barendregt, J. J. "Economics and public health: an arranged marriage." European Journal of Public Health 17, no. 2 (2007): 124. http://dx.doi.org/10.1093/eurpub/ckl075.

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40

Bhandary, Asha. "Arranged Marriage: Could It Contribute To Justice?" Journal of Political Philosophy 26, no. 2 (2017): 193–215. http://dx.doi.org/10.1111/jopp.12144.

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Montalescot, Gilles, and Gérard Helft. "The Arranged Marriage of Cangrelor and Bivalirudin." JACC: Cardiovascular Interventions 8, no. 3 (2015): 434–35. http://dx.doi.org/10.1016/j.jcin.2015.01.004.

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42

Pande, Raksha. "Geographies of Marriage and Migration: Arranged Marriages and South Asians in Britain." Geography Compass 8, no. 2 (2014): 75–86. http://dx.doi.org/10.1111/gec3.12112.

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43

Thomas, Ruth P. "Arranged Marriages and Marriage Arrangements in Eighteenth-Century French Novels by Women." Women in French Studies 14, no. 1 (2006): 37–49. http://dx.doi.org/10.1353/wfs.2006.0008.

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44

Goenka, N., L. Dobson, V. Patel, and P. O'Hare. "Cultural barriers to diabetes care in South Asians: arranged marriage– arranged complications?" Practical Diabetes International 21, no. 4 (2004): 154–56. http://dx.doi.org/10.1002/pdi.624.

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45

박동철. "Changes in the Cheongun Village's Marriage Ceremony, and Their Causes-With Focus on Arranged Marriages, Marriage Expenses, and the Marriage Procession-." Korean Journal of Folk Studies ll, no. 22 (2008): 57–78. http://dx.doi.org/10.35638/kjfs..22.200806.003.

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46

KIR, TAYFUN, MAHIR GÜLEÇ, BILAL BAKIR, ESAT HOŞGÖNÜL, and NAZMI TÜMERDEM. "THE FREQUENCY AND EFFECTING FACTORS OF CONSANGUINEOUS MARRIAGE IN A GROUP OF SOLDIERS IN ANKARA." Journal of Biosocial Science 37, no. 4 (2004): 519–23. http://dx.doi.org/10.1017/s0021932004006947.

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This cross-sectional study was carried out to investigate the frequency of consanguineous marriage in a group of army conscripts in Ankara and the factors affecting this. Of 4153 soldiers, 387 were married. The rate of marriage between first cousins was found to be 19·1%, and the overall rate of consanguineous marriage was 24·1%. Consanguineous marriage was found to be significantly prevalent among soldiers who were born in and still living in the Eastern region; among those who lived in villages; among those whose parents as well as themselves had low educational levels; and among those whose marriages were arranged by their families. Neither the payment of bride-price nor the presence of consanguinity between parents was a significant factor for consanguineous marriage. In addition, the age of the soldier and the age at marriage were significantly lower among soldiers married to first cousins than among soldiers whose marriages were not consanguineous.
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47

Syihab, Aisyah, and Vinaya Vinaya. "Gambaran religious commitment, self-esteem, dan kepuasan hidup berdasarkan tipe arranged-marriage pada wanita keturunan Arab Baalwy." Jurnal Psikologi Ulayat 3, no. 2 (2020): 128–42. http://dx.doi.org/10.24854/jpu47.

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 Penelitian ini bertujuan untuk mengetahui gambaran religious commitment, self-esteem, dan satisfaction with life berdasarkan tipe arranged-marriage (low arranged- marriage dan high arranged-marriage) pada wanita keturunan Arab Baalwy. Penelitian ini dilakukan dengan dua pendekatan, yaitu pendekatan kuantitatif pada 103 partisipan 
 
 
 
 (dari usia 20 sampai 74 tahun), dan pendekatan kualitatif pada 9 orang dari sampel tersebut. Alat ukur yang digunakan adalah RCI-10 (Religious Commitment Inventory), Self-Esteem Scale, Satisfaction with Life Scale, serta pedoman wawancara. Semua partisipan menikah dengan cara dijodohkan, hanya saja terdapat dua tipe perjodohan. Tipe pertama (low arranged-marriage) adalah perjodohan yang masih memberikan kebebasan untuk calon pasangan perempuan menerima atau tidak pria yang dijodohkan kepadanya, sedangkan tipe kedua (high arranged-marriage) tidak memberikan kebebasan tersebut. Tipe perjodohan ini diketahui dari Arranged-marriage questionnaire yang terdiri atas satu pertanyaan tertutup mengenai tipe perjodohan dan satu pertanyaan terbuka untuk memastikan jawaban partisipan. Hasil penelitian menunjukkan bahwa pada umumnya tingkat religious commitment, self-esteem, dan satisfaction with life yang cukup tinggi. Hasil analisis kuantitatif mendapatkan perbedaan tingkat religious commitment, self- esteem, dan satisfaction with life pada kedua tipe arranged-marriage itu tidak signifikan. Berdasarkan hasil analisis kualitatif, partisipan-partisipan tidak merasa keberatan dengan apa pun tingkat perjodohan yang mereka alami. Hal tersebut disebabkan bentuk ketaatan mereka terhadap orangtua dan Tuhan; untuk menjaga kemurnian keturunan mereka, agar mereka tidak kehilangan harga diri dalam kelompok mereka; serta mereka puas dengan kehidupan yang mereka jalani tersebut. Saran untuk penelitian selanjutnya adalah menggali variabel psikologis lainnya pada kelompok wanita Arab Baalwy ini.
 
 
 
 
 
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Sukindar, Sukindar. "KETENTUAN PENGATURAN KAWIN KONTRAK DALAM PERSPEKTIF HUKUM POSITIF DI INDONESIA." LEGALITAS 5, no. 1 (2020): 113. http://dx.doi.org/10.31293/lg.v5i1.4751.

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Contract marriages are one of the 3 types of marriages known in Indonesia. As it is known that contract marriages are marriages made by certain parties with specific aims and objectives and within a certain period of time. So the marriage is actually a marriage that is not appropriate and deviates from the noble purpose of the actual marriage, which is to form an eternal household and only seek the pleasure of God, in accordance with the provisions as regulated in applicable laws in Indonesia.Therefore, the purpose of this paper is to find out the actual arrangements related to the practice of contract marriages which are still widely practiced in Indonesia.This type of research used in this study is normative juridical type of research, namely research conducted based on the legal scientific character of the normative side.The results of the study showed that the practice of contract marriages that were carried out was not appropriate and violated the provisions of the legislation that acted as positive law in Indonesia. This is due to the contract marriage there are several things that were promised such as, a number of assets that must be issued and the deadline for the end of the marriage has been determined, then obviously such a marriage is a marriage arranged by the parties themselves and ignores the provisions of the applicable laws and regulations. While the regulations that specifically regulate contract marriages have not yet existed in Indonesia.
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Hafidzi, Anwar, Rusdiyah Rusdiyah, and Nurdin Nurdin. "Arranged Marriage: Adjusting Kafa’ah Can Reduce Trafficking of Women." Al-Istinbath : Jurnal Hukum Islam 5, no. 2 (2020): 177. http://dx.doi.org/10.29240/jhi.v5i2.1991.

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This study aims to find the concept of match making or coercion in marriage against women. Women are more sensitive to match making issues and express disagreement with practices that violate women’s rights and endanger their future. However, previous researchers also considered match making coercion, sowe tried to research what if it was adapted to the concept of kafa'ah according to Shariah. The method used in this researchis a literature review by looking at the book an-nikah by Shaykh Muhammad Arsyad Al-Banjari, written in the 17th century AD. Through a hermeneuticalapproach, the researcher explores the marriage problems that her parents thought to becornering women in marriage problems. We try to uncover marriage problems that are sometimes considered to push women into marriage problems by their parents. This research proves that the concept of kafa'ah in al-Banjari theory can eliminate the perception of match making with a coercive system, because in the kafa'ah what is prioritized is a person's faith relationship which is ultimatelyable to maintain the honor of his wife and family. Not only in terms of material, but more inclined to approach immaterial needs. The Immaterial approach is evidenced by the harmonious relationship between the two families of the bride and groom.
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WISENSALE, STEVEN K. "Marriage and Family Law in a Changing Vietnam." Journal of Family Issues 20, no. 5 (1999): 602–16. http://dx.doi.org/10.1177/019251399020005002.

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Marriage and family law in Vietnam has been greatly influenced by important historical events over the past 40 years. As a result, three major reforms have been implemented. The Marriage and Family Law of 1959 ended arranged marriages and polygamy and addressed the issue of gender equity. The Law on Marriage and the Family of 1986 clarified the legal obligations of married partners, identified more clearly parental responsibilities, and established new procedures for divorce. And, the 1994 Decree on Marriage and the Family was enacted to protect Vietnam's families from external influences and address concerns about rapid modernization. Lessons learned from Vietnam's experience may inform those researchers who are interested in studying family policy in other developing nations.
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