Academic literature on the topic 'Children Children Marriage customs and rites'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Children Children Marriage customs and rites.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Journal articles on the topic "Children Children Marriage customs and rites"
1
Islamov, Utkir, and Jurabek Tujchiev. "About the Ritual of Naming The Child." Cultural and Historical Heritage: Preservation, Representation, Digitalization 5, no. 2 (2019): 99–104. http://dx.doi.org/10.26615/issn.2367-8038.2019_2_011.
Full textAbstract:
The given article researches the ritual of naming children among the peoples of the East, in particular the Uzbek people. It mainly draws attention to the causes and factors of giving names denoting the process of survival and development of the baby. Keywords: folklore, rites, traditions, customs, name, ethnography, baby
2
Davydova, Marina. "The Role of Religion in Shaping Ethnic Identity in Jewish Children of Contemporary Russia." Tirosh. Jewish, Slavic & Oriental Studies 20 (2020): 285–95. http://dx.doi.org/10.31168/2658-3380.2020.20.4.1.
Full textAbstract:
It is commonly believed that for the majority of the Soviet-raised Russian Jews, Judaism and its practices have not played a significant part in shaping their Jewish identity. For today’s Russian Jewish children, however, the personal development is mainly defined by their families, so the religious education and practical observance of Jewish rites and customs form the very basis for their identity. Studying the specifics of this mechanism in Russian Jewish children also reveals a correlation between the parents’ religious views and their determination to raise their offspring within the Jewish tradition.
3
Chinwuba, Nwudego N. "Interaction of Customs and Colonial Heritage. Their Impact on Marriage and Children in Nigeria." Anthropos 111, no. 1 (2016): 49–68. http://dx.doi.org/10.5771/0257-9774-2016-1-49.
Full text
4
Hassan, Islam. "Social Stratification in Qatari Society." Hawwa 16, no. 1-3 (November 27, 2018): 144–69. http://dx.doi.org/10.1163/15692086-12341337.
Full textAbstract:
AbstractThe family in Qatar plays a significant role in shaping its members’ lives, passing down the dominant culture with its history, traditions, values, customs, and social order to subsequent generations. Through the institution of marriage, individuals have been choosing their partners based on criteria passed down to them by their families. They have also been preserving and reproducing the culture, traditions, values, and customs invested in them by their own families by reinvesting them into their own children. By relying on a mixed method approach, the author investigates the role of the family and marriage institutions in the sustenance and stimulation of the reproduction of social stratification in Qatari society. This article is the first of its kind to address the phenomenon of reproduction of social stratification in an Arab state of the Persian Gulf.
5
Niczyporuk, Piotr. "ZAWARCIE MAŁŻEŃSTWA ‘LIBERORUM PROCREANDORUM CAUSA’ W PRAWIE RZYMSKIM." Zeszyty Prawnicze 14, no. 3 (December 6, 2016): 193. http://dx.doi.org/10.21697/zp.2014.14.3.09.
Full textAbstract:
MARRIAGE LIBERORUM PROCREANDORUM CAUSA IN ROMAN LAWSummaryOne of the chief purposes of the Roman institution of matrimony was procreation (liberorum procreandorum causa). There are numerous references in the sources to the institution of matrimony commending those citizens who marry in order to beget children. They are said to be living as Nature intended, since procreation secures the continuance of the family and tribe, especially as regards the passing down of the family name and estate to its heirs, and the guarantee that the religious rites (sacra familiaria and sacra gentilicia) will continue to be performed. Such observations were an expression of concern for the future of the Roman family. Marriage for the purpose of begetting progeny was regarded as sacrosanct, a religious duty: uxorem liberorum quaerundum causa ducere religiosum est. However, this applied only to children born of a iustum matrimonium – born in lawful wedlock to a couple who had entered an “approved marriage.” Roman citizens were encouraged and urged by the kings under the Monarchy, and even compelled by the censors, to marry and procreate. Augustus introduced legislation granting privileges to citizens who married, and special rights to families with a large number of children.
6
Abdullah, Idrus. "Legal Protection Setting of Post-Divorce Women’s Rights: Case Study of Siri Marriage in Lombok." Mediterranean Journal of Social Sciences 8, no. 3 (May 24, 2017): 297–303. http://dx.doi.org/10.5901/mjss.2017.v8n3p297.
Full textAbstract:
Abstract Siri marriage, known in various terms such as under hand marriage and undocumented marriage, is a marriage based on religious rules or customs and is not recorded in the Office of Religious Affairs for Muslims or the Office of Civil Registry for non-Muslims. Factors influencing the occurrence of siri marriage are; economy, social, culture, education, and religious beliefs in the legality of siri marriage. The legal consequences of not doing registration of marriages would harm spouses or those who are married even though the marriage is performed in accordance with religion and beliefs because it is considered invalid if it has not been recorded by the Office of Religious Affairs or the Office of Civil Registry. Furthermore, children who are born in an undocumented marriage are considered illegitimate and also only have a civil relationship with mother or mother’s family (Article 42 and 43 of the Act on Marriage).
7
Hidayat, Dasrun. "KONSTRUKSI GENDER DALAM PERKAWINAN "NYAKAK" DAN "SEMANDA" DI MASYARAKAT ADAT SAIBATIN LAMPUNG." Jurnal Ilmiah LISKI (Lingkar Studi Komunikasi) 2, no. 1 (August 3, 2016): 1. http://dx.doi.org/10.25124/liski.v2i1.52.
Full textAbstract:
This study focuses on the marital status Nyakak construction and Semanda in customary marriage Saibatin society. Construction of the meaning of the marital status through a gender perspective. Saibatin recognize three types of marital status; (1) marriage Nyakak, (2) the marriage Semanda, (3) and marriage Kings. The study used a qualitative approach to the constructivist paradigm and methods of phenomenology. Saibatin informant indigenous peoples who undergo marital status Semanda and Nyakak Sukabanjar Lampung village. The study states that indigenous peoples Saibatin Lampung, more familiar forms of marital status Nyakak and Semanda. Marital status used as one of the conditions determining customary title or Juluk Adok the bride and groom. Saibatin society, explicitly recognize patriarchal lines or following the path of man, so that after marriage the wife came home with the husband's family or customary terms Saibatin namely Nyakak. While the application of marriage Semanda, know matrilineal system, after marriage the husband follows the lines and kinship status wife. All related roles and responsibilities of the material as well as customs automatically switch family wife. Nyakak marriage and Semanda occur due to several factors such as economic status, parents have many children, all children consisting of all female or all male, child, first child and for not getting permission from parents. Marital status Kings today become an alternative for indigenous communities Saibatin. They decided this as a gesture of rights and the same responsibilities, so that they do not wish to be bound by or among the family of marital status. Marriage Kings is rated as a solution in the middle of gender dominiasi between family men and women.
8
Romanova, Tatyana, Olga Evdokimova, Anna Zaharova, Alena Ivanova, and Nadezhda Fedorova. "The concept family in the Russian and Ukrainian language culture (based on proverbs and sayings)." SHS Web of Conferences 69 (2019): 00136. http://dx.doi.org/10.1051/shsconf/20196900136.
Full textAbstract:
The article studies features of verbalization of the concept family. Based on the extensive proverbial material, the system of value attitudes and stereotypical representations of family as a traditional social institution in the understanding of Russian and Ukrainian peoples is analyzed: the role of family and marriage in the culture of Russians and Ukrainians, stages of family formation including selection of a bride or a groom, distribution of family duties, and the role of parents, attitude towards step-children. As a result of the comparative analysis of Russian and Ukrainian paremias in which family relations are reflected, general and national-specific features related to mentality, value preferences, customs and traditions of close Slavic ethnic groups are revealed. It was concluded that despite the specific features of the material and spiritual culture of Russian and Ukrainian peoples, the understanding of family and its role in human life is similar. This coincidence proves that the main functions of family as a small social group based on marriage and consanguinity are education of children and preservation of national and universal values.
9
Sudarmawan, I. Putu Gede Bayu, I. Gusti Bagus Suryawan, and Luh Putu Suryani. "Status Kewarganegaraan Anak Hasil Perkawinan Campuran yang Lahir Pasca berlakunya Undang-Undang Nomor 12 Tahun 2006 tentang Kewarganegaraan Republik Indonesia." Jurnal Analogi Hukum 2, no. 1 (March 4, 2020): 88–92. http://dx.doi.org/10.22225/ah.2.1.1629.88-92.
Full textAbstract:
In many societies, marriage customs, who married her partner of different nationality for example a man citizen of Indonesia who married women foreign nationals or otherwise. It is caused due to the influence of globalization today. Of course, the marriage will having problems in the determination of citizenship status if they have children, especially if they settled in Indonesia. This research intended to find answers about the determination of the status of citizenship of children born of mixed marriages and the legal protection of children of mixed marriages that result. This research uses research methods through a conceptual approach to normative. The author uses primary law binding and also secondary legal material as a reference. The results of this research is the child of a mixed marriage deserve the status of dual citizenship is limited and is also entitled to preventive legal protection to guarantee the certainty of the law as a citizen of Indonesia.
Dalam melangsungkan perkawinan, banyak masyarakat yang menikah dengan pasangannya yang berbeda kewarganegaraan misalnya seorang pria warga negara Indonesia yang menikah dengan wanita warga negara asing ataupun sebaliknya. Itu disebabkan karena pengaruh globalisasi saat ini. Tentu saja perkawinan tersebut akan menimbulkan masalah dalam penentuan status kewarganegaraan apabila pasangan tersebut memiliki anak, terutama apabila pasangan tersebut menetap di Indonesia. Penelitian ini dimaksudkan untuk menemukan jawaban tentang penentuan status kewarganegaraan anak yang lahir dari perkawinan campuran tersebut dan perlindungan hukum terhadap anak hasil perkawinan campuran terserbut. Penelitian ini menggunakan metode penelitian normatif melalui pendekatan konseptual. Penulis menggunakan bahan hukum primer yang bersifat mengikat dan juga bahan hukum sekunder sebagai referensi. Hasil penelitian ini adalah anak hasil perkawinan campuran berhak mendapatkan status kewarganegaraan ganda terbatas dan juga berhak mendapatkan perlindungan hukum preventif untuk menjamin kepastian hukumnya sebagai warga negara Indonesia.
10
Agadzanyan, Liana Alekseevna. "The first year of a child's life in an armenian family (in Samara)." Samara Journal of Science 5, no. 1 (March 1, 2016): 124–29. http://dx.doi.org/10.17816/snv20161211.
Full textAbstract:
The theme of childhood is one of the most important and interesting in the Russian and foreign ethnography, because for a long time researchers have not given attention to this problem. In the middle of the XX century scientists emphasize the description of children's cycle ceremonies, public education. Today questions of birth and care of a child, his education in ethno-cultural and another cultural environment are in the forefront of the study of the peoples. Our investigation focuses on the first year of life of the children of Armenian ethnos living in the city of Samara. In this paper two sub-ethnic groups (Armenians from the Republic of Armenia, Baku Armenians) of the Armenian community, that take different approaches to bringing up children are considered. This paper presents a consolidated material on the education, traditions and customs of the first year of life of the Armenian children. The article highlights the current issues of ethnography: pregnancy, childbirth and naming the baby, the postnatal period in the life of the child and the woman, nutrition, clothes, amulets, etc. Thus, the study of this issue has shown that there are certain differences in some aspects of childhood culture between the two Armenian groups in Samara, albeit minor. Baku Armenians are more liable to other cultures and other ethnic influence, which manifests itself in the rites of baptism, fairy tales, cola-cabling, and you select a name for the baby.
Dissertations / Theses on the topic "Children Children Marriage customs and rites"
1
Roux, Jacques. "Riglyne vir die bemiddeling van beheer en toesig tydens die ontbinding van die gebruiklike huwelik." Thesis, 2015. http://hdl.handle.net/10210/13204.
Full textAbstract:
M.A. (Social Work)Divorce mediation is at this stage accessible mainly to those people married in terms of " the common law. One of the main reasons for this is that social workers lack the knowledge and skills needed to mediate custody during the dissolution of the customary marriage. This explorative-descriptive study aims to develop guidelines for social workers that can be used in resolving custody disputes between parties married in terms of the customary law. A qualitative approach using an inductive strategy was followed to achieve this aim. The research question was formulated as "what guidelines do social workers need to mediate custody during the dissolution of the customary memeqe": A literature review, focusing on the customary marriage and the dissolution of the customary marriage as well as the structure and process of divorce mediation, was firstly undertaken. Secondly a questionnaire was drawn up as part of the pre-test and completed by eight social workers working as family counsellors at the different Offices of the Family Advocate in the Republic of South Africa. The aim of this pre-test was to determine whether social workers are familiar 'with mediating custody during the dissolution of the customary marriage as well as to assess their needs in terms of knowledge and skills pertaining to the research problem. From the results of the pre-test as well as the literature study an unstructured interview schedule was compiled and used to guide a focus group interview with four respondents familiar with the principles of the customary union and the dissolution of the customary union. The purpose of the focus group interview was to identify guidelines social workers can use when mediating custody during the dissolution of the customary union. After having compared the results of the focus group interview with the relevant literature certain conclusions were drawn and recommendations made. In conclusion to this study guidelines were designed to be used by social workers when mediation custody during the dissolution of the customary marriage.
2
Rammutla, Chuene William Thabisha. "The "official" version of customary law vis-a-vis the "living" Hananwa family law." Thesis, 2013. http://hdl.handle.net/10500/10614.
Full textAbstract:
The study sought to determine, first, what the rules of the Hananwa family law were and, second, whether those rules were compatible with the Constitution. First, it documented the rules of the official family law. The problem that the study countenanced is that customary law is "corrupted, inauthentic and lacking authority".1 Second, it established and documented the rules of the Hananwa family law. The problem that the study countenanced in respect of Hananwa law was that it was difficult to ascertain the content of the rules of the "living" Hananwa law in order to determine their compatibility with the provisions of the Bill of Rights. Moreover, the traditional Hananwa community is inegalitarian and patriarchal.
Section 9 of the Constitution provides that everyone is equal before the law and enjoys equal and full protection and benefit of the law. The study found that the Hananwas still observe their system of customary law. However, there are visible changes. For instance, nowadays the spousal consent is a validity requirement for all customary marriages. A parent or legal guardian must consent to a customary marriage of a minor. The individual spouses, not their families, are parties to their own customary marriages. African women enjoy equal status. This development is consistent with section 9 of the Constitution read with section 6 of the Recognition of Customary Marriages Act 120 of 1998. According to the Constitutional Court, in MM v MN and Another 2013 4 SA 415 (CC), the first wife must consent to her husband's customary marriage to another woman in addition to her customary marriage to him.
However, some rules of the Hananwa law do not comply with the provisions of the Bill of Rights. For instance, according to the Hananwa law, extramarital children do not enjoy equal inheritance rights and maintenance rights yet. This discrimination is inconsistent with the constitutional right to equality and the provisions of the Reform of Customary Laws of Succession and Regulations of Related Matters Act 11 of 2009.The Constitution puts common law and customary law on a par. However, the courts have often replaced customary law dispute resolution rules with the common law rules. For instance, the Constitutional Court in Bhe and Others v Magistrate, Khayelitsha and Others; Shibi v Sithole and South African Human Rights Commission and Another v President of the Republic of South Africa and Another 2005 1 SA 580 (CC) and the High Court in Maluleke v Minister of Home Affairs 2008 JDR 0426 (W) substituted the rules of common law for those of customary law in order to resolve customary law disputes.
The legislature could not be outdone. A meticulous study of the Recognition of Customary Marriages Act 120 of 1998 and the Reform of Customary Laws of Succession and Regulations of Related Matters Act 11 of 2009 reveals that their provisions almost appropriately reflect the common law marriage and intestate succession rules respectively. The Recognition of Customary Marriages Act has, furthermore, adopted the provisions of the Divorce Act of 1979. Section 28 of the Constitution read with the Children's Act 38 of 2005 has generally substituted the fundamental human rights for the unequal rights provided by the customary law of parent and child. The Maintenance Act 99 of 1998 has substituted the communal form of maintenance under customary law.Public, Constitutional, & International Law
LLD (International and Constitutional Law)
Books on the topic "Children Children Marriage customs and rites"
1
Ospanūly, Eraly. Qazaq khalqynyn︠g︡ salt-dăstu̇rlerī: Balalyq shaq, u̇ĭlenu = Kazakh national traditions and customs : childhood and marriage = Kazakhskie narodnye obychai : detstvo, zhenitʹba. Almaty: Qazaqstan, 2009.
Find full text
2
A, Akmataliev. Kırgız folkloru ve tarihı̂ kahramanlar: Evlilik geleneği ve türküleri, çocuk folkloru, edebı̂ eser ve tarihiı̂ kahramanlar. Maltepe, Ankara: Atatürk Kültür Merkezi Başkanlığı, 2001.
Find full text
3
Farhand, Moses. Sefer Ohel Mosheh: ʻinyene niśuʼin, ḳedushat ha-bayit ṿe-ḥinukh ha-banim. [Ḳiryat Ata?]: ha-Ṿaʻad ha-ʻolami Maḳoṿa, 2004.
Find full text
4
Berquó, Elza. Nupcialidade da população negra no Brasil. Campinas, SP, Brasil: Núcleo de Estudos de População, Universidade Estadual de Campinas, 1987.
Find full text
5
Red Eagle's children: Weatherford vs. Weatherford et al. Tuscaloosa, Ala: University of Alabama Press, 2012.
Find full text
7
Ganeri, Anita. Growing up: From child to adult. New York: Peter Bedrick Books, 1998.
Find full text
8
Omusolo, Festus B. Iteso survival-rites on the birth of twin-children. Eldoret, Kenya: Zapf Chancery, 2001.
Find full text
9
Sykes, Kim C. Teaching blind and low vision children. Zaria, Nigeria: Ahmadu Bello University Press, 1992.
Find full text
10
Vuyk, Trudeke. Children of one womb: Descent, marriage, and gender in Central African societies. Leiden: Centrum voor Niet-Westerse Studies, Rijksuniversiteit Leiden, 1991.
Find full textBook chapters on the topic "Children Children Marriage customs and rites"
1
Zeitlin, Steve. "Navigating Transitions." In The Poetry of Everyday Life. Cornell University Press, 2016. http://dx.doi.org/10.7591/cornell/9781501702358.003.0015.
Full textAbstract:
This chapter considers the poetry underlying rites of passage. Throughout the life cycle, the complex cycling and recycling of customs and rites of passage is reminiscent of the classic children's toy the Slinky. Along with the rites of passage that mark linear time, seasonal customs and holidays shape a sense of cyclical, recurrent time. Rites of passage are the mileposts that guide travelers through the life cycle. In 1909, ethnographer Arnold van Gennep compared tribal rituals in different parts of the world and noted the similarities “among ceremonies of birth, childhood, social puberty, betrothal, marriage, pregnancy, fatherhood, initiation into religious societies and funerals.” All these rites of passage, he observed, consist of three distinct phases: separation, transition, and incorporation.
2
"XVIII. Social and Domestic Customs—Forms of Salutation—Hospitality —Regard for the Poor—Entertainments—Dress—Ornaments— Espousals—Marriage—Children—Their Occupations—The same as those of the Ancient Israelites." In The Nestorians or The Lost Tribe, 207–20. Piscataway, NJ, USA: Gorgias Press, 2004. http://dx.doi.org/10.31826/9781463209582-020.
Full text
3
Armstrong-Partida, Michelle. "Conclusion." In Defiant Priests. Cornell University Press, 2017. http://dx.doi.org/10.7591/cornell/9781501707735.003.0008.
Full textAbstract:
This concluding chapter argues that medieval priests did not renounce their ministry and their ecclesiastical careers to marry and have families. Rather, in fourteenth-century Catalunya, parish clergy were able to meld a family and household with their profession despite the prohibition against marriage. The fact that so many clergymen were promoted through the holy orders to become parish priests and still managed to form de facto marriages, support their children, and train their sons to be clergymen indicates that, even though the standards of the medieval Church had changed since the Gregorian period, the customs of parish clergy had not. Contrary to contemporary assumptions, celibacy and the absence of marital union did not define the medieval Catalan priest. Ultimately, their public sexuality, use of violent acts in defense of honor, and participation in competition for standing in the community are evidence that clerics adopted characteristics of lay manhood in medieval society.
Conference papers on the topic "Children Children Marriage customs and rites"
1
Elhag, Saba, Ibrahem Abdalhakam, and Manar Abel-Rahman. "Prevalence of Consanguinity among ASD Individuals: Systematic Review & Meta-analysis." In Qatar University Annual Research Forum & Exhibition. Qatar University Press, 2020. http://dx.doi.org/10.29117/quarfe.2020.0163.
Full textAbstract:
Aim: We aim to estimate the global prevalence of consanguinity among the ASD families and compare that among different populations. Methods: Meta-analysis of observational studies reporting prevalence of consanguinity among ASD families was searched systematically in important databases including EMBASE, PubMed and Academic Search Complete. Individual studies were screened by two reviewers independently, extracted data and assessed the risk of bias using a risk of bias tool (Hoy’s tool). Random Effect model was used to calculate pooled weighted estimates due to considerable heterogeneity. Subgroups analysis was also calculated. Results: 10 publications were identified based on our inclusion criteria from 8 different countries, 4 of them were from the Gulf Cooperation Council (GCC) and the rest were from: Lebanon (2 studies), Egypt, Jordan, Iran, and Israel). Studies varied in ASD cases numbers as it ranged between 49 -500, and the total ASD individuals in all studies were 1581. All studies address consanguinity among the ASD families despite the variation in the methods. The pooled estimate of consanguinity among ASD families was 24% Subgroup analysis by the study country led to a higher pooled estimate of consanguinity of 38% in the GCC countries compared to other than GCC countries with a pooled estimate of 16%. In addition, the overall odd ratio calculated from the case-control studies included in our meta-analysis was 1.5. Discussion: To our knowledge, this is the first meta-analysis that studied the prevalence of consanguinity among ASD families worldwide. Children born to consanguineous parents have been reported to have lower social behavior and cognitive ability, which are the main problems with ASD children. Our study qualitatively reviewed the prevalence of consanguinity among ASD families throughout the world and 10 eligible studies from eight countries were identified. We quantitatively synthesized the results and the key findings of this study showed a 24% overall pooled estimate of consanguinity among ASD families. GCC countries showed a high estimated pooled prevalence of consanguinity among ASD families as 38% compared to countries other than GCC 16%, which was higher than our overall pooled prevalence. This high estimate among GCC countries can be related to the high rates of consanguineous marriage in the GCC countries compared to the worldwide rates (20%). In Qatar, the rate of consanguineous marriage reported as 54%. This high rates among GCC countries may be due to factors like rooted cultural beliefs, social life and customs in addition to, economic benefits of keeping wealth within the families. Conclusion: The globally estimated pooled consanguinity prevalence among ASD patients was 24%, GCC countries showed a higher pooled prevalence (38%)