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Journal articles on the topic 'Levirate marriage'

Author: Grafiati

Published: 20 February 2023

Last updated: 31 July 2025

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1

Olando, Martin. "Levirate Marriage & Theo-doctrinal Embargo a Kenyan Experience." Jumuga Journal of Education, Oral Studies, and Human Sciences 7, no. 1 (2024): 1–8. http://dx.doi.org/10.35544/jjeoshs.v7i1.66.

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African scholars have found themselves in a theo-doctrinal embargo, especially after the 19 th and 20 th century European missionary explosion, that ushered a vibrant protestant Christianity in East Africa that was largely dismissive of cultural dialogues with Christianity. One of the most contested subject, that went beyond the missionary era, and reverberates across the twenty-first century, is the levirate marriage (hereafter, levirate marriage). Outside the missionary armpits, African scholars have continued to debate its efficacy to the christian teachings. In view of this, the theo-doctr

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2

Westreich, Elimelech. "Levirate Marriage in the State of Israel: Ethnic Encounter and the Challenge of a Jewish State." Israel Law Review 37, no. 2-3 (2004): 426–99. http://dx.doi.org/10.1017/s0021223700012528.

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AbstractThe article examines the approach of leading rabbis toward levirate marriages following the establishment of the State of Israel. Chief Ashkenazi Rabbi Herzog supported the abolishment of levirate marriages and attempted to impose on all ethnic communities the Ashkenazi approach, which since the 13th century favoredchalitza. Chief Sephardic Rabbi Uziel supported rabbi Herzog although the levirate commandment takes precedence overchalitzain the Sephardic and oriental traditions and is practiced in these communities. In 1950, the two Chief Rabbis led a council of rabbis that enacted a re

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3

Jiang, Zongyan. "Research on the Levirate Marriage for the Han Chinese during Yuan Dynasty." Asian Social Science 15, no. 8 (2019): 104. http://dx.doi.org/10.5539/ass.v15n8p104.

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The levirate marriage has been continued for thousands of years in the ancient time of China until after the People's Republic when it died out. In Yuan Dynasty, the levirate marriage was gradually ascended to state law from national habits; its position was so important that it was considered as the customs of the country, later it gradually moved towards collapse. The variation of laws as well as regulations for the levirate marriage reflect the process of which the two cultures of the Mongolian people and Han people blended continuously. Starting from the research on the policy of the levir

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4

Ziv, Yosi. "Levirate Marriage in Beta Israel." Review of Rabbinic Judaism 22, no. 2 (2019): 168–202. http://dx.doi.org/10.1163/15700704-12341357.

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Abstract The halakhah observed by the Beta Israel community is decisive and extremely detailed. This halakhic system, which was preserved and transmitted from one generation to the next as an oral tradition, can shed light on previously hidden aspects of the early halakhah. This article the examines Beta Israel practice regarding the levirate marriage (yibum), including its rationale and sources. Beta Israel refrained from performing levirate marriage. This abstention is surprising, since Beta Israel possessed the written Torah, and the Beta Israel halakhah generally follows the simple meaning

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5

Manolache, Ioan-Daniel. "Levirate Marriage – An Overview of an Ancient Matrimonial Custom." Romanian Orthodox Old Testament Studies 9, no. 1 (2023): 42–56. http://dx.doi.org/10.24193/roots.2023.1.3.

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This paper utilizes historical-critical analysis to elucidate the ancient institution of levirate marriage, a type of marital union attested in Assyria, Ugarit, Hatti, ancient Israel, and beyond. It investigates the socio-cultural logic underlying levirate practices as well as their ramifications upon communal dynamics. Through examination of biblical episodes concerning Judah and Tamar along with Boaz and Ruth, two illuminating case studies emerge that reveal the complex interplay of kinship ties, lineage preservation, inheritance rights, and evolving cultural mores governing this marital cus

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6

Monnickendam, Yifat. "BIBLICAL LAW IN GRECO-ROMAN ATTIRE: THE CASE OF LEVIRATE MARRIAGE IN LATE ANTIQUE CHRISTIAN LEGAL TRADITIONS." Journal of Law and Religion 34, no. 2 (2019): 136–64. http://dx.doi.org/10.1017/jlr.2018.40.

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AbstractWhat happened to biblical law when transferred into late antique Christianity? How can answering this question provide a paradigm that helps us understand the rise and development of late antique Christian legal traditions? In the first centuries of the Common Era, the Christian legal tradition began to evolve in Roman, Greek, rabbinic, and biblical contexts. Focusing on the biblical institution of levirate marriage, this article offers a paradigm that elucidates how Christians might have adopted, adapted, and sometimes rejected their legal heritage; it may illuminate the overall devel

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7

Scheibinger, Lena. "Die gewohnheitsrechtliche Praktik der Leviratsehe in Kenia und Uganda." Recht in Afrika 22, no. 2 (2019): 175–203. http://dx.doi.org/10.5771/2363-6270-2019-2-175.

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The practice of levirate marriage describes cases where, under the customary conception of marriage, a male relative of the deceased husband ‘inherits’ or ‘takes over’ his widow. Based on the concept of legal pluralism, the paper analyses different notions of marriage in customary law and statutory law. Within this legal framework the collective character of marriage under customary law and the assumption that the alliance entered by two kin groups is not dissolved by the death of one spouse function as central preliminaries for the levirate marriage. Even though the levirate shows a large num

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8

Moronya, Ruth Nyanchama, Eric Ogwora, and Maurice Ogolla. "A paradox of levirate marriage theology in the Seventh Day Adventist ecclesiology: A case of Itumbe station, South Kenya conference." Journal of Philosophy and Religion (JPR) 2, no. 1 (2023): 101–20. http://dx.doi.org/10.51317/jpr.v2i1.359.

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The study sought to examine the participants’ perspectives on various aspects of levirate marriage theology in Seventh-day Adventist ecclesiology. The study employed the structural-functional theory of Emile Durkheim. The study’s target population was 774 respondents from the 8 districts that form the SDA church in Itumbe Station, and the sample size was 250 participants. Widowhood is a nerve-wracking life situation that not only affects the widowed person, but also the Christian community, the orphaned children that are under her care, who in most cases have to manage the loss of one of their

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9

Kim,ChangJoo. "The Levirate Marriage: Tamar and Ruth." Korean Journal of Old Testament Studies 14, no. 2 (2008): 10–28. http://dx.doi.org/10.24333/jkots.2008.14.2.10.

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10

Weisberg, Dvora E. "The Babylonian Talmud's Treatment of Levirate Marriage." Review of Rabbinic Judaism 3, no. 1 (2000): 35–66. http://dx.doi.org/10.1163/157007000x00028.

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11

Weisberg, Dvora E. "Levirate Marriage and Halitzah in the Mishnah." Review of Rabbinic Judaism 1, no. 1 (1998): 37–69. http://dx.doi.org/10.1163/157007098x00030.

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12

Modahunsi, Iwabi Abraham, and Ademola Michael. "Bondage of being born female in selected African literary texts." Tropical Journal of Arts and Humanities 4, no. 2 (2022): 83–92. http://dx.doi.org/10.47524/tjah.v4i2.84.

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Many women have been victims of underage marriage, forced marriage, proxy marriage, levirate marriage, denial of education and the ignominy of male-child favouritism. These unwholesome practices have hampered the utilisation of the intellectual endowment of women, and have subjected them to untold trauma and deprivation. These plights are reflected in some female-authored works, and works by men who empathise with women. This study is an exegesis of selected African literary texts discountenancing the highlighted antiquated practices, within the ambit of feminist literary theory, with a view t

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13

Collins, John J. "Levirate Marriage and the Family in Ancient Judaism." Journal of Jewish Studies 61, no. 2 (2010): 355–56. http://dx.doi.org/10.18647/2990/jjs-2010.

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14

Sinaga, Zuvico, and Joko Priyono. "Argumentasi Teologis dalam Kisah Rut: Implementasi Hukum Levirat dan Tanggung Jawab Sosial." Student Evangelical Journal Aiming At Theological Interpretation 1, no. 1 (2024): 29–43. https://doi.org/10.69668/sejati.v1i1.34.

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Talking about redemption, the Old Testament directs us to a book that tells about redemption, namely the book of Ruth. This book talks about levirate marriage. According to Torah law, if a man dies without having children, his brother is obliged to take his wife in a "common law marriage", so that the woman will give birth to children for her dead husband. This article will explore the concept of redemption in the Book of Ruth. The method used is the method of narrative literary exegesis. The methodological principles include structural analysis, stylistic analysis, editorial analysis, exegeti

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Sinaga, Zuvico, and Joko Priyono. "Argumentasi Teologis dalam Kisah Rut: Implementasi Hukum Levirat dan Tanggung Jawab Sosial." Student Evangelical Journal Aiming At Theological Interpretation 1, no. 1 (2024): 29–43. http://dx.doi.org/10.69668/k0fba220.

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Talking about redemption, the Old Testament directs us to a book that tells about redemption, namely the book of Ruth. This book talks about levirate marriage. According to Torah law, if a man dies without having children, his brother is obliged to take his wife in a "common law marriage", so that the woman will give birth to children for her dead husband. This article will explore the concept of redemption in the Book of Ruth. The method used is the method of narrative literary exegesis. The methodological principles include structural analysis, stylistic analysis, editorial analysis, exegeti

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16

Shashayeva, M. A., and M. M. Kozybayeva. "THEPROBLEM OF "WOMEN'S EQUALITY" IN SOVIET KAZAKHSTAN IN 1917-1930." History of the Homeland 98, no. 2 (2022): 189–97. http://dx.doi.org/10.51943/1814-6961_2022_2_189.

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The article analyzes some aspects of women's equality in the context of changes in society during the formation of Soviet Kazakhstan. The first adopted legal provisions deal with marriage, divorce, bride kidnapping, bride price, levirate and other topics. The decision of the Central Executive Committee of the Turkestan SSR on the destruction of the “kalym” will also be published. According to the decree, all agreements on "kalym" were considered illegal, and violators of the provisions of the decree were held criminally liable before the court. However, after this decree was legally extended o

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17

Khatri, Bal Krishna. "Marriage Practice in Contemporary Nepal." NUTA Journal 8, no. 1-2 (2021): 13–20. http://dx.doi.org/10.3126/nutaj.v8i1-2.44032.

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Marriage is one of the oldest universal micro social institutions which are established by human society as an essential social structure for gaining more benefit in the social and functioning aspects. It provides the legal rights of regular sexual intercourse, producing of the offspring socially, religiously and legally. It is one of the ways to transfer an inheritance of the property in our societies. This belief is influenced by Hinduism which regards marriage as the important custom or sacrament. Although, the perception and practices of marriage is not universally accepted which varies ac

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18

Amit. "Dvora E. Weisberg, Levirate Marriage and the Family in Ancient Judaism." Nashim: A Journal of Jewish Women's Studies & Gender Issues, no. 21 (2011): 188. http://dx.doi.org/10.2979/nashim.21.188.

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19

Farber, Zev, and Michael J. Broyde. "Levirate Marriage and the Family in Ancient Judaism (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 29, no. 3 (2011): 155–58. http://dx.doi.org/10.1353/sho.2011.0170.

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20

Baskin, Judith R. "Dvora E. Weisberg: Levirate Marriage and the Family in Ancient Judaism." Jewish History 25, no. 3-4 (2010): 413–14. http://dx.doi.org/10.1007/s10835-010-9123-x.

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21

Seidler, Ayelet. "The Law of Levirate and Forced Marriage—Widow vs. Levir in Deuteronomy 25.5–10." Journal for the Study of the Old Testament 42, no. 4 (2018): 435–56. http://dx.doi.org/10.1177/0309089216692180.

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The law of levirate marriage (Deut. 25.5–10) requires the levir to marry his sister-in-law, while at the same time allowing him to be released from this obligation. This article argues that these inherent contradictory trends relate to the fact that the law forces the levir to marry a woman whom he did not choose. This coercion runs counter to the biblical laws of marriage, which predicate marriage and divorce on the man's will. Through a close reading of the law this article seeks to demonstrate the tension reflected between two contradictory values: that of raising up the name of the decease

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22

Southwood, K. "Levirate Marriage and the Family in Ancient Judaism. By DVORA E. WEISBERG." Journal of Theological Studies 61, no. 2 (2010): 707–10. http://dx.doi.org/10.1093/jts/flq081.

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23

Westreich, Avishalom. "Present-day posthumous reproduction and traditional levirate marriage: two types of interactions." Journal of Law and the Biosciences 5, no. 3 (2018): 759–85. http://dx.doi.org/10.1093/jlb/lsy026.

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24

Liccardo, Salvatore, and Sandra Wabnitz. "Family Matters. The Levirate Marriage as a Nomadic Custom in Medieval Eurasia." Medieval Worlds medieval worlds, Volume 20. 2024 (2024): 191–227. http://dx.doi.org/10.1553/medievalworlds_no20_2024s191.

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25

McMullen, A. Joseph, and Chelsea Shields-Más. "Tamar, Widowhood, and the Old English Prose Translation of Genesis." Anglia 138, no. 4 (2020): 586–617. http://dx.doi.org/10.1515/ang-2020-0050.

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AbstractRecently, more attention has been paid to the conscious translation efforts that produced the Old English Hexateuch/Heptateuch, examining how a number of revisions must be analyzed as an effort to control readerly interpretation. This study contributes to that discussion by considering the translation of Genesis 38, which greatly changes the biblical narrative by removing Tamar’s second marriage and any rationale for the death of her first husband. Previously, this omission has been read as a way to streamline the story or avoid unsavory (sexual) topics. We argue, instead, for another,

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26

Mamashela, Mothokoa. "The History of The Creation of The Customary Law of Marriage and Divorce in The Natal Colony, Zululand and Kwazulu From 1869 To 1985." Fundamina 27, no. 2 (2021): 1–37. http://dx.doi.org/10.47348/fund/v27/i2a1.

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This contribution discusses the creation of an official, colonial version of the customary law of marriage and divorce in the Natal colony and Zululand by the colonial administration. Traditional African institutions, hereditary traditional leaders and their courts were replaced with magistrates and British officials at public and administrative levels. Customary law was codified, thus robbing it of its diversity, flexibility and dynamism. In traditional customary law a marriage was constituted in several ways: arranged, forced, woman to woman, sororate and levirate marriages occurred. However

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27

Bornstein-Makovetsky, Leah. "Procreation in the Sephardic Jewish Communities of Istanbul, Salonica, and Izmir from 1500–1850." Miscellanea Historico-Iuridica 21, no. 2 (2022): 37–61. http://dx.doi.org/10.15290/mhi.2022.21.02.02.

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The desire to raise a family with as many children as possible was a major aspiration of Jewish families in the Ottoman Empire for centuries. Many halakhic responses and other sources address this subject and its impact on Jewish families and society. This paper reviews how Sephardic Jewish society in the Ottoman cities of Istanbul, Izmir and Salonica (Thessaloniki) grappled with the reality of barren men and women – which was quite common – from 1500-1850, and how Jewish courts resolved cases that involved men’s requests to marry a second wife in order to fulfill the commandment of procreatio

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28

Weisberg, Dvora E. "The Widow of Our Discontent: Levirate Marriage in the Bible and Ancient Israel." Journal for the Study of the Old Testament 28, no. 4 (2004): 403–29. http://dx.doi.org/10.1177/030908920402800402.

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29

Verburg, Jelle. "Women’s Property Rights in Egypt and the Law of Levirate Marriage in the LXX." Zeitschrift für die alttestamentliche Wissenschaft 131, no. 4 (2019): 592–606. http://dx.doi.org/10.1515/zaw-2019-4005.

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Abstract If, as theorists of reception studies have argued, readers respond to the meanings that a text has accumulated in the past, this begs the question what the translators of the »first« translation of the Torah, the LXX, responded to. This paper presents a case study of the LXX of Deuteronomy 25:5–6, and argues that the translation is best understood if we assume that the translators were not just transferring a text form one language into another, but were also interacting with a tradition of interpretation and the extensive inheritance rights of women in Egypt.

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30

Matlock, Michael D. "Obeying the First Part of the Tenth Commandment: Applications from the Levirate Marriage Law." Journal for the Study of the Old Testament 31, no. 3 (2007): 295–310. http://dx.doi.org/10.1177/0309089207076359.

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31

Rashid Manzoor Bhat and Dr. Lakmini Gamage. "EXPLORING WIDOW REMARRIAGE: A STUDY OF VEDIC INDIA." Journal of Accounting Research, Utility Finance and Digital Assets 1, no. 4 (2023): 595–601. http://dx.doi.org/10.54443/jaruda.v1i4.88.

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The study revisits the contentious issue of widow remarriage in Vedic India through an in-depth analysis of various passages from Vedic texts and different interpretations posited by scholars. The findings suggest that, while it has been historically viewed marriage as an indissoluble sacrament in Hinduism, evidence regarding widow remarriage is not conclusive. Some scholars argue that widow remarriage, specifically to a deceased husband's brother, was practiced during the Vedic era. This assertion is supported by Rigvedic passages X.18.8 and X.40.2, which purportedly hint at the practice. How

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32

Bornstein‑Makovetsky, Leah. "Marriage and Divorce in Jewish Society in the Eighteenth and Nineteenth Century Istanbul." Miscellanea Historico-Iuridica 23, no. 1 (2024): 138–82. https://doi.org/10.15290/mhi.2024.23.01.07.

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The article discusses different aspects of the marriage institution as practiced in the eighteenth and nineteenth century Istanbul by the Jewish community, which first and foremost adhered to the Jewish law but at the same time also followed the Romaniote customs embraced by the local Sephardic community from the sixteenth century and on. The article devotes extensive attention to the old Romaniote custom of betrothal gifts (sivlonot) and deals with the monogamy condition, the age of marriage of men and women, which had social and economic meaning. The article discusses the patterns of divorce

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33

Scales, Joseph, and Katie Turner. "Queen Alexandra was not the widow of Judah Aristobulus I." Journal for the Study of the Pseudepigrapha 34, no. 2 (2024): 148–66. https://doi.org/10.1177/09518207241279020.

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This article assesses the state of the question on the identity of Alexandra, Queen of Judea, in the period before her regency. Currently, outside of a few select publications, the field identifies Alexandra with the widow of Judah Aristobulus I. The following argument demonstrates that Queen Alexandra cannot have been married to Aristobulus, having had a child with her husband Alexander Jannaeus before the death of Aristobulus. This argument has been previously presented in scholarship but has not received much attention, likely due to the focus of previous arguments being on the plausibility

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34

Ilan, Tal. "QUEEN SALAMZION ALEXANDRA AND JUDAS ARISTOBULUS I'S WIDOW*) Did Jannaeus Alexander Contract a Levirate Marriage?" Journal for the Study of Judaism 24, no. 2 (1993): 181–90. http://dx.doi.org/10.1163/157006393x00015.

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35

Härtel, Susanne. "The Authority to Define a Jew." European Judaism 56, no. 2 (2023): 63–74. http://dx.doi.org/10.3167/ej.2023.560207.

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Abstract This article focuses on a rabbinic controversy between the Greek Jewish scholar Elijah Mizrah.i and his Iberian colleague Jacob Ibn Ḥabib in the Ottoman Empire at the beginning of the sixteenth century. The case at hand concerned specific legal questions regarding levirate marriage. These had become particularly difficult with the involvement of converts, posing fundamental questions about Jewish group affiliation. Analysing the related but contrasting legal opinions of Mizrah.i and Ibn Ḥabib, I suggest distinguishing between an intellectual approach and a traditionalist approach to a

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36

Kudo, Yuya. "Does criminalizing discriminatory cultural practices improve women’s welfare? A simple model of Levirate marriage in Africa." Economics Letters 199 (February 2021): 109728. http://dx.doi.org/10.1016/j.econlet.2021.109728.

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37

Tropper, Josef. "Was machte Onan mit seinem Sperma? Zur Deutung von w ^e šiḥ(h)et in Genesis 38,9". Zeitschrift für die alttestamentliche Wissenschaft 134, № 3 (2022): 350–53. http://dx.doi.org/10.1515/zaw-2022-3007.

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Abstract According to the traditional understanding of Genesis 38:9, whenever Onan would perform the duties of Levirate marriage with Tamar, he would let his sperm »be ruined.« The central verbal form reads: wešiḥ(h)et. In the present contribution this translation is called into question. It will be argued that wešiḥ(h)et here is not to be derived from √šḥt (1) »to ruin,« but from a different root, namely √šḥt 2 »to let flow, to spurt« (corresponding to the Akkadian šaḫātu »to flow [away], to rinse, to wash«). The text would therefore simply state that Onan ejaculated his sperm onto the ground

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38

Embry, Brad. ""Redemption-Acquisition": The Marriage of Ruth as a Theological Commentary on Yahweh and Yahweh's People." Journal of Theological Interpretation 7, no. 2 (2013): 257–73. http://dx.doi.org/10.2307/26421569.

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Abstract The deliberations between Boaz and the unnamed redeemer in Ruth 4 have long been interpreted almost exclusively through the lens of social customs from Lev 25 (kinsman redeemer) and Deut 25 (levirate marriage). This article suggests that scholarship has missed an important theological layer to these deliberations. This theological element is expressed through the coordination of two terms, redeem and acquire, in Ruth 4:4–5. This article suggests that precedent for the combination of these two terms is not established by the social custom of the kinsman redeemer in Lev 25 but rather by

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Embry, Brad. ""Redemption-Acquisition": The Marriage of Ruth as a Theological Commentary on Yahweh and Yahweh's People." Journal of Theological Interpretation 7, no. 2 (2013): 257–73. http://dx.doi.org/10.2307/jtheointe.7.2.0257.

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Abstract The deliberations between Boaz and the unnamed redeemer in Ruth 4 have long been interpreted almost exclusively through the lens of social customs from Lev 25 (kinsman redeemer) and Deut 25 (levirate marriage). This article suggests that scholarship has missed an important theological layer to these deliberations. This theological element is expressed through the coordination of two terms, redeem and acquire, in Ruth 4:4–5. This article suggests that precedent for the combination of these two terms is not established by the social custom of the kinsman redeemer in Lev 25 but rather by

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40

Петров, Константин Алексеевич. "TRADITIONAL PRACTICES OF PSYCHOLOGICAL GENDER VIOLENCE IN POST-COLONIAL SUB-SAHARAN SOCIETIES." Вестник Тверского государственного университета. Серия: История, no. 1(61) (April 1, 2022): 44–59. http://dx.doi.org/10.26456/vthistory/2022.1.044-059.

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Статья посвящена анализу проблемы психологического насилия в обществах постколониальной Тропической Африки в отношении женщин и мужчин в контексте различных институционализированных форм. На основе изучения экспертных материалов по проблеме гендерной дискриминации и литературных произведений африканских авторов выделяются такие формы насилия, как добрачные практики уплаты выкупа или приданого, практики заключения брака (ранние или договорные браки), постбрачные обычаи - левират, сорорат и обряды вдовства. Автор выявляет корреляцию между добрачными и постбрачными практиками, а также объясняет ф

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41

SEO, Chang-Lib. "Social Emphasis on the Levirate Marriage in the Judah-Tamar Narrative: Analysis of Genesis 38:6-26." KOREA PRESBYTERIAN JOURNAL OF THEOLOGY 56, no. 2 (2024): 9–35. http://dx.doi.org/10.15757/kpjt.2024.56.2.001.

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42

Beswick, Stephanie. ""We Are Bought Like Clothes": The War Over Polygyny and Levirate Marriage in South Sudan." Northeast African Studies 8, no. 2 (2001): 35–61. http://dx.doi.org/10.1353/nas.2005.0023.

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43

Gobinda Chandra Mandal. "The Rights and Status of Women in Ancient India: Insights from Hindu Legal Literature." Journal of the Asiatic Society of Bangladesh, Humanities 70, no. 1 (2025): 1–35. https://doi.org/10.3329/jasbh.v70i1.82652.

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This article offers a comprehensive analysis of the multifaceted roles and rights of women in ancient India, as reflected in Hindu legal texts. It examines how social norms influence women’s lives, from their education and intellectual development to the constraints and expectations that shape their experiences. The study delves into family dynamics, addressing women’s roles and rights within the family, their marital relationships, and controversial practices such as niyoga (levirate) and sati. It also explores the legal aspects of marriage, polygamy, polyandry, and divorce, while considering

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44

Golovaneva, Tatiana A., and Ekaterina L. Tiron. "National names, personal songs, and family narratives as ways of transmitting family and ancestral history in Koryak-Chavchuven culture." Sibirskiy filologicheskiy zhurnal, no. 1 (2024): 35–51. http://dx.doi.org/10.17223/18137083/86/3.

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The paper explores how the Koryak culture preserves and transmits family and ancestral values despite challenges such as assimilation, language decline, and economic structure transformations. Until the 1920s, the Chavchuven and Nymylan Koryak descendants, even those from mixed marriages, possessed both national names and names recorded in official documents. The choice of name is conditioned by the idea of reincarnation that implies the soul of an ancestor to be reborn in a descendant. The recollection of older relatives can be preserved by performing their personal songs. In the context of r

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Malungo, J. R. S. "Sexual cleansing (Kusalazya) and levirate marriage (Kunjilila mung’anda) in the era of AIDS: changes in perceptions and practices in Zambia." Social Science & Medicine 53, no. 3 (2001): 371–82. http://dx.doi.org/10.1016/s0277-9536(00)00342-7.

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Amryan, Tereza. "On Some Transforming Elements Of Traditional Yezidi Weddings Performed In Armenia." BULLETIN OF THE INSTITUTE OF ORIENTAL STUDIES, no. 1 (July 22, 2022): 136–46. http://dx.doi.org/10.52837/27382702-2022.1-136.

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The Yezidi wedding, due to its unique and different colours and elements, has been a subject of interest for their non-Yezidi neighbors. From time to time, it has been an object of interest for journalists, researchers and scientists as well. However, the transforming elements of the Yezidi traditional wedding have not been properly studied as of yet. In the framework of this article, some elements of Yezidi traditional weddings are examined: those elements have undergone various transformations due to external influences over the last few decades. The wedding ceremony is a more open, easily i

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Chia, Philip Suciadi. "The Controversy Name of Boaz in the Bible Genealogy from Matthean Perspective: Intertextuality Approach." Perichoresis 22, no. 3 (2024): 54–62. http://dx.doi.org/10.2478/perc-2024-0023.

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Abstract The appearance of Boaz’s name in the Bible genealogy – Ruth, 1 Chronicles, Matthew, and Luke – creates difficulty. Ruth 4:21, 1 Chronicles 2:12, Matthew 1:5, Luke 3:32 informs that Boaz was the father of Obed. The issue is the Bible, both Old Testament and New Testament, mentions that the father of Obed should be Mahlon, and not Boaz. According to the book of Deuteronomy, the purpose of Boaz and Ruth’s levirate marriage is to raise up an offspring (Obed) that would continue the name of Mahlon, and not Boaz. In Ruth 4:4, Boaz even confirms this purpose is to perpetuate the name of the

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Sev'er, Aysan, and Mazhar Bağli. "In Who's Interest? Levirat and Sororat Marriages in Southeastern Turkey." Hawwa 4, no. 2-3 (2006): 274–99. http://dx.doi.org/10.1163/156920806779152291.

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AbstractSororat refers to a man's marriage to his deceased wife's sister, and levirat refers to a woman's marriage to her brother-in-law after the death of her husband. This article explores the gendered reactions to tensions and role confusion in these marriages. Forty-five people who were either currently living, or have recently lived in levirat and sororat marriages were interviewed. We observed that family and kin seem to be equally persistent on formulating levirat or sororat types of marriages for widows and widowers. However, men had an ultimate veto power over these arrangements and w

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PETER, Olawale O. "The Book of Ruth on Widow's Challenges, and Pastoral Counselling for Effective Widow Empowerment among Nigerian Christians." Pastoral Counsellors: Journal of Nigerian Association of Pastoral Counsellors 3, no. 1 (2024): 178–92. https://doi.org/10.5281/zenodo.11365926.

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Pastoral counseling as a practice of ministry and discipline, serves as a theological bridge discipline connecting ministry, marriage and family therapy. Among the points in Theo-psychology of Pastoral Counseling is the fact that the Bible presents God’s recipe for wholesome living. Many tragic and traumatising circumstances in life befall people and Christians are not exempted. Widowhood is one of such traumas. Widowhood is an inevitable tragic human phenomenon which nearly every married person experiences. While the degree of pain varies according to age and other socio-economic factor

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Ebengho-Bokelo, Max, and Jeremy Super-Eloko. "Community-Based Interventions and Behaviors of HIV+ Persons in Congo-Kinshasa." Modern Applied Science 15, no. 5 (2021): 27. http://dx.doi.org/10.5539/mas.v15n5p27.

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Introduction: Sub-Saharan African communities bear the highest burden of HIV/AIDS in the world. Because of identifiable cultural links and local beliefs, people are more likely to engage in sexual mores that could negatively impact their life. Starting in early 2000, Congolese HIV+ patients have undergone a variety of medico-social inputs designed to decrease risky behaviors among people in the program and their family members. Goals: This inquiry aimed to understand how PLWHs assess the influence of community-based incentives within their society, as primarily conceived to improve daily

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