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Journal articles on the topic 'Marriage and family'
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Wachowiak, Anna. "Love, youth or marriage? Comparative perspective of pictures of marriage, family and partnership in the eyes of polish and french students." Studia z Teorii Wychowania X, no. 3 (28) (November 30, 2019): 129–49. http://dx.doi.org/10.5604/01.3001.0013.7191.
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Family is one of the most important values in life of a man at every stage of his life, institution of moral development. But it still undergo transformation .Everyone is a part of family, though this structure , which part we consist of may be differ esentially. What are imagination about successful family, what kind of family would like to have young people in France and Poland, does marriage it’s foundations or partnership, is it related with children and with how many children? What is the attitude of responded students to homosexual relatinships, possibilities of raising children by them, cnditions of life of monoparental families, evaluations of others alternative form into marriagee and families, opinions about divorces, rising numbers of children born beyond formal marriages, and on the end-which is the course of contemporary marriage and family, this is the key questions asked franch and polish students. The final part incudes conclusions, as the results of examined differences.
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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 (November 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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Ahmad, Khalil, Ayesha Farooq, and Ashraf Khan Kayani. "Marriage and family structures in the rural Punjab." International Journal of Sociology and Social Policy 35, no. 5/6 (June 8, 2015): 306–24. http://dx.doi.org/10.1108/ijssp-05-2014-0034.
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Purpose – The purpose of this paper is to look into marriage patterns and family structure and changes therein over the period of 50 years. Reasons for change in marriage patterns are also included. It also includes marriage arrangements in the village by time periods. The latter part of the paper explores changes in family structure and its relevant reasons over the decades. Design/methodology/approach – Survey was conducted to attain and assess the required information. An interview schedule was developed as a tool for data collection. Systematic sampling technique was used for the selection of the respondents (aged 55+). These respondents were assumed to have observed the changes over the decades. The results were based on trend analysis from 1960s through 2008. Findings – The results showed that material exchanges on the vital events have declined with the exception of marriage occasion over the period of time. The data shows that most of the marriages were taking place between close relatives from 1960s through 1980s. Substantial decline in these marriages was replaced by corresponding increase in inter-caste marriages after 1990 due to education and economic factors. During the same period, a shift is observed from joint family system to nuclear one. Social implications – Policy makers might consider various social trends to manage changes in a traditional society. Originality/value – This paper focusses on changes in marriage patterns and family structure along with their pertinent causal factors in a rural community of the Punjab, Pakistan.
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Leap, William L. "“Marriage,”“Family” and Same-Sex Marriage." Anthropology News 45, no. 6 (September 2004): 22. http://dx.doi.org/10.1111/an.2004.45.6.22.
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김원정 and 김순남. "Change of cohabiting households and Korean marriage/family system: 1995-2015 marriage report data analysis." Family and Culture 30, no. 4 (December 2018): 61–90. http://dx.doi.org/10.21478/family.30.4.201812.003.
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WISENSALE, STEVEN K. "Marriage and Family Law in a Changing Vietnam." Journal of Family Issues 20, no. 5 (September 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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White, Linda. "Not Entirely Married: Resisting the Hegemonic Patrilineal Family in Japan's Household Registry." positions: asia critique 29, no. 3 (August 1, 2021): 581–606. http://dx.doi.org/10.1215/10679847-8978360.
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Abstract The koseki 戸籍 (family or household registry) has long served as a material representation of the conceptual structure of Japanese family relations. Membership in a family has been stipulated and proved through registration in a koseki document defined through a shared surname and address. Evidence of family membership for purposes of legal transactions and social interactions has rested in the koseki document. However, during the past several decades some women have questioned the social pressure and legal requirement to change their names in marriage, choosing instead to maintain their surname by refusing to register their marriages to their “husbands.” Claiming themselves “married” but not legally registering their marriages, this growing group of name-change resisters defines their nonregistered marriages as jijitsukon 事実婚 (common-law or real marriage). Drawing on ethnographic research with women in jijitsukon marriages in Tokyo who refuse to share a koseki with their “husbands,” this article explores the implications of marital registration resistance in a marriage-centric society and the concurrent critique of the koseki system (the Koseki Law, koseki document, and the broader system of registration) and the legal marriage structure at the core of women's claims to be married when they do not meet Japan's legal criteria for marriage.
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DUVANDER, ANN-ZOFIE E. "The Transition From Cohabitation to Marriage." Journal of Family Issues 20, no. 5 (September 1999): 698–717. http://dx.doi.org/10.1177/019251399020005007.
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In Sweden, cohabitation is the norm before marriage and is in many ways equal to marriage. By investigating the transition from cohabitation to marriage, this study seeks to clarify how those who marry differ from those who do not. The study uses the Swedish Family Survey of 1992 together with register data of marriages and births for the following 2 years. Information on partner's attitudes and marriage plans is obtained from a self-administered questionnaire. The risk of marriage for women who were cohabiting at the time of interview is analyzed with event history analysis. The results show that life course stage, economic gains in marriage, and family socialization predict whether cohabiting women will turn their unions into marriages. In addition, attitudes toward leisure and parenthood influence marriage propensities. Marriage plans explain some, but not all, of those effects.
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Bunkanwanicha, Pramuan, Joseph P. H. Fan, and Yupana Wiwattanakantang. "The Value of Marriage to Family Firms." Journal of Financial and Quantitative Analysis 48, no. 2 (April 2013): 611–36. http://dx.doi.org/10.1017/s0022109013000148.
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AbstractThis paper presents the first empirical evidence showing that the marriage of a member of the controlling family adds value to public corporations. The results, based on a uniquely comprehensive data set from Thailand, show that the family firm’s stock price increases when the partner is from either a prominent business or a political family. Abnormal returns tend to be higher for firms whose operation depends on extensive networks. In contrast, marriages to ordinary citizens are not associated with any abnormal returns. These findings are generally supportive of the value of networks in general and marriage in particular.
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Bukido, Rosdalina, Edi Gunawan, Djamila Usup, and Hayat Hayat. "Negotiating Love and Faith: Interfaith Marriage in Manado, Indonesia." Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 6, no. 1 (August 20, 2021): 67–76. http://dx.doi.org/10.15575/jw.v6i1.11299.
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Interfaith marriages in people's lives have been practised in many areas in Indonesia, even if it's not legally registered. The rule of law in Indonesia does not accommodate interfaith marriages. When interfaith marriage happens, the registration system should follow marriage registration either at the KUA (office of religious affairs) for Muslims or in the Civil Registry office for other religions. This study aims to analyse the practice of interreligious marriage in Manado and how they maintain a good marital relationship between the spouse of different religions. This research employs a qualitative approach by collecting data through interviews with 30 informants who practice interfaith marriages in Manado. The results of this research found that many people in Manado consider interfaith marriage as permissible. They argue that religion is a relationship between humans and God, while marriage is related to human beings. The family of different religions based their relationship on the principle of "Torang Samua Basudara" (we are bound through kinship). Based on this principle, the family avoids using religious symbols in their communication that can cause tension and disrupt harmony among family members. The principle of torang samua basudara is the basis for establishing good communication in the family.
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Hasibuan, Zulfan Ependi. "Asas Persetujuan Dalam Perkawinan Menurut Hukum Islam: Menelaah Penyebab Terjadinya Kawin Paksa." Jurnal el-Qanuniy: Jurnal Ilmu-Ilmu Kesyariahan dan Pranata Sosial 5, no. 2 (April 26, 2020): 198–211. http://dx.doi.org/10.24952/el-qonuniy.v5i2.2138.
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A perfect marriage is a marriage that meets the terms and conditions, and upholds the principles of marriage. A perfect marriage will be realized in a sakinah, mawaddah and rahmah family. However, the phenomenon of forced marriages is considered to be able to reduce the harmony in marriage and even destroy the values of the principle of marriage, especially the principle of agreement from both parties to be married. Forced marriages occur because one party or both parties who are about to get married do not approve of the marriage being held. Then it is necessary to study specifically about the factors of forced marriages
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Batsiayeu, V. F. "Family traditions of Jews of Belarus." Proceedings of the National Academy of Sciences of Belarus, Humanitarian Series 65, no. 1 (February 12, 2020): 78–84. http://dx.doi.org/10.29235/2524-2369-2020-65-1-78-84.
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In the modern period, the need for a comprehensive study of the social culture of the ethnos and its important component, the family, is growing. At the same time there was no sufficient attention given to study of family relations of the Jews of Belarus. In ethnological science there are no special scientific papers on this issue. Meanwhile, the identification of religious customs that affect marriage and family relations, age of marriage and conditions for its increase, mechanisms of marriage, reasons for maintaining the stability of marriages and reducing the number of divorces among Jews using structural, historical and functional research methods is of particular scientific interest and has practical importance. Marital and family relations of the Jews of Belarus in the XVI – in the beginning of the XX century established religious practices (betrothal of young men from 14 and girls from 12–13 years old, forcing a spiritual court to marry a 20-year-old bachelor, disapproval of marriages for the sake of wealth and marriages between old and young). In the second half of the XIX century with the weakening of the influence of the rabbinate on public life and the increase in the general educational level, men began to marry at the age of 18, and women – in 16 years. Shadhonims (matchmakers) were engaged in arranging marriages, who introduced suitable couples and helped draw up a preliminary and marriage contract. Families were large and strong. Adultery infidelity rarely violated. Violators punished the spiritual court by fasting, physically and publicly humiliated. There was a custom “conditional divorce”. The husband who was leaving for a long time left a letter of divorce to his wife, which said that if he did not return by the deadline, the wife could be free. For men, the process of divorce was simplified. It was enough for them to give his wife a check sheet (“het”). With the weakening of the influence of these customs, the number of divorced women declined.
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박혜경 and JaeKyungLee. "A Paradox of Marriage Migration as a Strategy against Poverty - Cases of Filipino Marriage Migrants in Korea." Family and Culture 22, no. 4 (December 2010): 33–62. http://dx.doi.org/10.21478/family.22.4.201012.002.
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Islam, M. Mazharul, Faisal M. Ababneh, and MD Hasinur Rahaman Khan. "CONSANGUINEOUS MARRIAGE IN JORDAN: AN UPDATE." Journal of Biosocial Science 50, no. 4 (August 10, 2017): 573–78. http://dx.doi.org/10.1017/s0021932017000372.
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SummaryThis study examined the recent level, trends and determinants of consanguineous marriage in Jordan using time-series data from the Jordan Population and Family Health Surveys (JPFHSs). According to the 2012 JPFHS, 35% of all marriages were consanguineous in Jordan in 2012. There has been a declining trend in consanguinity in the country, with the rate decreasing from a level of 57% in 1990. Most consanguineous marriage in 2012 were first cousin marriages, constituting 23% of all marriages and 66% of all consanguineous marriages. The data show that women with a lower age at marriage, older marriage cohort, larger family size, less than secondary level of education, rural place of residence, no employment, no exposure to mass media, a monogamous marriage, a husband with less than higher level of education and lower economic status, and those from the Badia region, were more likely to have a consanguineous marriage. Increasing age at marriage, level of education, urbanization and knowledge about the health consequences of consanguinity, and the ongoing socioeconomic and demographic transition in the country, will be the driving forces for further decline in consanguinity in Jordan.
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Caldwell, Benjamin E., and Scott R. Woolley. "Marriage and Family Therapists' Attitudes toward Marriage." Journal of Couple & Relationship Therapy 7, no. 4 (October 7, 2008): 321–36. http://dx.doi.org/10.1080/15332690802368386.
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Nurlaelawati, Euis. "PERNIKAHAN TANPA PENCATATAN: ISBAT NIKAH SEBUAH SOLUSI?" Musãwa Jurnal Studi Gender dan Islam 12, no. 2 (July 1, 2013): 261. http://dx.doi.org/10.14421/musawa.2013.122.261-277.
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The Indonesian Islamic family law, through the kompilasi and the Law of Marriage of 1974, states that a marriage must be concluded in the presence of an official marriage registrar or must be registered. However, the laws differentiate between the religious validity and the state legality of marriage. They therefore do not consider a marriage as a religiously invalid if the parties concerned fail to register their marriage. In fact, considered illegal by the state, unregistered marriages are not seen as unlawful by religious authorities. It seems clear that the kompilasi is anxious not to deviate from the classical doctrine of marriage. This paper discusses unregistered marriage according to Indonesian State Islamic family law and in practical level and its legal impacts. It criticizes the rules on registration of marriage and its solution. Presenting a number of cases of unregistered marriages and some views of relevant authorities, it argues that there have been abuses in the application of the relevant rules on both registration marriage and isbat nikah.
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Aljarofi, Amanda Zubaidah. "Kategori Perkawinan Belum Tercatat dalam Blangko Kartu Keluarga Perspektif Yuridis." AL-HUKAMA' 9, no. 2 (March 17, 2019): 296–324. http://dx.doi.org/10.15642/alhukama.2019.9.2.296-324.
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This article discusses marital status in a family card that has a registered marriage and an unregistered marriage. The important question to be answered through this article is that the legal basis for making the marriage category has not been recorded as one of the marital status in the family card blank. The analysis is carried out using the applicable laws and regulations namely Law Number 1 of 1974 concerning Marriage, Government Regulation Number 9 of 1975 concerning Implementation of Law Number 1 of 1974 concerning Marriage, Compilation of Islamic Law, and Regulation of the Minister of Religion of the Republic of Indonesia Number 19 of 2018 concerning Marriage Registration. Changes in marital status in family card blanks regulated in Minister of Domestic Affairs Regulation Number 118 of 2017 concerning Family Card Blanks, Registration and Quotation of Civil Registration Deed, caused the Directorate General of Population and Civil Registration of the Ministry of Home Affairs of Indonesia to make the development of the population database change to SIAK 7. This change has caused the registration of marriages which initially functioned to guarantee legal order as instruments of legal certainty through proof of marriages, to be disorderly in the law. It is because in the long-term marriages have not been recorded and remain facilitated by the state through fulfillment of administrative rights.
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Haskey, John C. "Social and family characteristics of marriage in England and Wales: information derived from marriage registration records." Journal of Biosocial Science 23, no. 2 (April 1991): 179–200. http://dx.doi.org/10.1017/s0021932000019209.
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SummaryInformation on social and family aspects of marriage was obtained from a sample of over a thousand marriages solemnised in England and Wales in 1979. The data include the standard demographic variables concerning the couple and their marriage and also: the day of the week the marriage was celebrated; whether the fathers or relatives of similar surname to the spouses acted as witnesses; the patterns of name usage by brides; the numbers of forenames of the marriage partners and their fathers; and the frequency of bridegrooms having one or more forenames in common with their fathers. The factors are analysed in terms of social class differences as well as in relation to the distance over which marriages range and other demographic characteristics of the partners and their marriage.
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Aghajanian, Akbar, Sajede Vaezzade, Javad Afshar Kohan, and Vaida Thompson. "Recent Trends of Marriage in Iran." Open Family Studies Journal 10, no. 1 (March 30, 2018): 1–8. http://dx.doi.org/10.2174/1874922401810010001.
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Background:In Iran, historically, establishing, maintaining, and continuing family units have been perpetuated through the development of strong ideals about marriage and reproduction that are integrated with Islamic values. Despite the long tradition of marriage as the foundation of both family and society, the data show there are declines in both the rate and the number of marriages. The popular belief among both laymen and social scientists is that, while there has been a decline in permanent marriages, there has been an increase in the number of what can be called temporary marriages. There are no data demonstrating trends in these marriages.Methods:In this paper, we present data on the declining trend in marriage and review the literature on factors considered as a barrier toward marriage. In addition, we examine data from a snowball sample of couples involved in temporary marriages orSighe.Results:Our analysis suggests that those in such marriages may generally ignore or defy cultural prescriptions and proscriptions about marriage, seemingly reflecting a more modernistic view.Conclusion:From this perspective, we suggest that both recorded and non-recorded temporary marriages may reflect changing attitudes that stress individualism, autonomy, and secularism and, particularly for the young who are engaged inSighe, the postponing of parenthood and, indeed, of adulthood.
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Bell, Duran. "“Gay Marriage” in a Society without Marriage: MARRIAGE AND FAMILY." Anthropology News 45, no. 6 (September 2004): 20. http://dx.doi.org/10.1111/an.2004.45.6.20.
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Stack, Steven. "Marriage, Family and Loneliness: A Cross-National Study." Sociological Perspectives 41, no. 2 (June 1998): 415–32. http://dx.doi.org/10.2307/1389484.
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Previous research on loneliness has often neglected the role of marriage and family ties, comparative analysis, and cohabitation. It is not clear if the married/parent - loneliness relationship is consistent across nations, is stronger than a cohabitant-loneliness relationship, and applies to both genders. The present study addresses these issues. Data are from 17 nations in the World Values Survey. The results of multiple regression analyses determined that (1) Marriage is associated with substantially less loneliness, but parenthood is not (2) being married was considerably more predictive of loneliness than cohabitation, indicating that companionship alone does not account for the protective nature of marriage (3) both marriage and parental status were associated with lower levels of loneliness among men than women, (4) marriage is associated with decreased loneliness independent of two intervening processes: marriage's association with both health and financial satisfaction, (5) the strength of the marriage-loneliness relationship is constant across 16 of the 17 nations. Theoretically, the results are consistent with a social causation hypothesis on marriage and well-being, but also suggest possible support for a social selection thesis. The findings provide wide sweeping, strong, and largely consistent support for the married-loneliness thesis, but only weak support for a relationship between parenting and loneliness.
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Pillemer, Karl, and C. Broderick. "Marriage and the Family." Teaching Sociology 17, no. 4 (October 1989): 502. http://dx.doi.org/10.2307/1318436.
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Fischer, Lucy Rose, E. M. Duvall, and B. C. Miller. "Marriage and Family Developmment." Teaching Sociology 17, no. 2 (April 1989): 245. http://dx.doi.org/10.2307/1317477.
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Giblin, Paul. "Spirituality, Marriage, and Family." Family Journal 4, no. 1 (January 1996): 46–52. http://dx.doi.org/10.1177/1066480796041008.
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Smith, Robert L., Jon Carlson, Patricia Stevens-Smith, and Michelle Dennison. "Marriage and Family Counseling." Journal of Counseling & Development 74, no. 2 (November 12, 1995): 154–57. http://dx.doi.org/10.1002/j.1556-6676.1995.tb01841.x.
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Borduin, Charles M., and William W. Finger. "Marriage and Family Enrichment." American Journal of Psychotherapy 41, no. 3 (July 1987): 477–78. http://dx.doi.org/10.1176/appi.psychotherapy.1987.41.3.477.
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Nugraheni, Prasasti Dyah. "THE IMPLEMENTATION OF MARRIAGE DIFFERENT RELIGION AND THEIR DUE TO THE LAW OF THE RELIGION OF MARRIAGE STATUS." Law and Justice 4, no. 2 (November 19, 2019): 68–82. http://dx.doi.org/10.23917/laj.v4i2.8015.
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Marriage is a very strong and very deep bond that functions to connect between a man and a woman in a household or a family. Informing a household or a family, the belief in the same religion requires not only confidence in the same commitment. However, in the life of the Indonesian people, there are currently many marriages that are not based on similarities in religious beliefs. The marriage is only based on genuine love between a man and a woman. These different religious marriages cause problems in the legal field such as the validity of the marriage itself according to the marriage law in force in Indonesia. Because according to Article 2 Paragraph (1) of Law Number 1 the Year 1974 marriage which is called legitimate is a marriage which is carried out in accordance with the religion and beliefs of the person. Marriage with different religions also causes problems with the legitimacy of the representation. So the problem that will be explained in this journal is about the validity of a marriage that is of different religions in accordance with Law Number 1 of 1974. According to Law Number 1 of 1974 marriages of different faiths is an illegitimate marriage because they are not in accordance with religion and belief in Indonesia. Because according to Article 2 Paragraph (1) of Law Number 1 of 1974 it is stated that if a religion allows the marriage of a different religion, then the marriage is permissible. However, if a religion does not allow the marriage that is of a different religion, then the marriage is not allowed. Keywords: Interfaith marriage, Law Number 1 of 1974, and Compilation Islamic Law
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Əzim qızı Əzimova, Sabina. "Psychosocial consequences of early marriages." SCIENTIFIC WORK 15, no. 3 (March 24, 2021): 83–86. http://dx.doi.org/10.36719/2663-4619/64/83-86.
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One of the most common forms of child exploitation in the world is early marriage. Although the number of underage marriages has declined to some extent, it continues to rise in a number of countries. Early marriage usually means the marriage of a child under the age of 18. Many of these marriages are also referred to as "child and forced marriages" because they are performed without conscious consent. Early marriage separates children from their families and peers, exposes them to domestic violence, and jeopardizes their development, educational, social and professional opportunities. Such marriages can also lead to psychological problems such as depression, adaptation disorders, post-traumatic stress, and suicide attempts. This review article aims to assess the causes and psychosocial consequences of early marriage. Key words: Family age, child exploitation, psychosocial aspects
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Pradipta, Novitha Syari Dhevi, Ekawati Sri Wahyuni, and Titik Sumarti. "Agents in Child Marriage Practice in Rural West Java." SALASIKA: Indonesian Journal of Gender, Women, Child, and Social Inclusion's Studies 2, no. 2 (July 31, 2019): 137–54. http://dx.doi.org/10.36625/sj.v2i2.38.
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The prevalence of child marriage in Indonesia, although it has declined over the last three decades, remains in a high rate. Child marriage is indirectly legitimated by the Indonesian Marriage Law of 1974 which states that the minimum age limit of the bride shall be 16 years old. This is contrary to the Constitution of the Republic of Indonesia and the Child Protection Law. Child marriages in rural areas are not only driven by structures like family and society but are also initiated by individual actions driven by the agency. Therefore, this study examined child marriage practice comprehensively through the perspective of Giddens's structuration. This study aimed to identify the agents in child marriage practice. The results of the study found that there are two types of child marriages in rural areas. The first one is registered and the other is unregistered marriage. The identified agents in child marriage practice are girls, amil (assistant of marriage recording officer), Religious Affairs (KUA) officers, peer groups, teachers, mothers, and spouses. Each agent's action is affected by both structure and agency. Girl's actions are influenced by the agency. The girls are able to do agency in and through social practice. Girls’ agency produces meaningful action understood as a process and inherent to the agent through reflexive monitoring. Meanwhile, the actions of other identified agents are influenced by the existing structures in the society. Agent’s actions perpetuate child marriage practice. Child marriage practice occurs because there is no family strength. Therefore, the improvement of the family strength is needed as a constraining structure.
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Fatimah Zuhrah, Muhammad Jailani, Mulia Siregar,. "Islamic Legal Protection of Child's Rights in Polygamous Marriage in Indonesia." Psychology and Education Journal 58, no. 1 (January 20, 2021): 5195–200. http://dx.doi.org/10.17762/pae.v58i1.1773.
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The Indonesian Marriage Law Act Number 1/1974, and the Compilation of Islamic Law (KHI) regulate the constitutional law of polygamous marriage in Indonesia. The act states that the basic principle of marriage in Indonesia is monogamy. The act also says that the husband must show evidence telling his ability to fulfill his family needs. The study on these issues conducted in Indonesia is a part of the Indonesia Islamic family law. The neglected protection of the child’s rights in a family needs to be escorted through imposing the rules concerning it. This study aims to find out the implementation of the protection of child rights in Islamic law on polygamous marriage. This research employed a qualitative method with a socio-legal study case approach. The result of the study showed first, there is always a problem in the matter of the child’s rights that should be fulfilled by polygamist fathers that have to be protected. Second, the rights of children in polygamous marriage cannot be fulfilled equally especially in unrecorded polygamous marriages. Third, there is uncertainty in the marriage law related to the maturity of children who are still under the protection of parents, where this uncertainty will make it difficult to implement the law. Basically, the protection of children in polygamous marriages has been regulated in the Islamic Marriage Law in Indonesia. However, there are still many gaps in Islamic legal protection in child protection in polygamous marriages, plus there are still many people who do not comply and ignore it.
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Fertig, Georg. "Beyond the Niche Hypothesis. Property, Marriage, and the Onset of Familial Reproduction in Rural Northwest Germany, 1820–1866." Historical Life Course Studies 8 (December 20, 2019): 73–95. http://dx.doi.org/10.51964/hlcs9308.
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The study applies event history analysis to nominative data of three contrasting localities to explore the relationship between property transmission and family formation. This allows testing several hypotheses concerning demographic regulation and family dynamics in preindustrial Europe, including but not limited to the niche hypothesis. The analysis finds evidence for four mechanisms of family formation. Firstly, the death of one or both parents promoted marriage of their children. For farmholders, niche inheritance was an important contribution; but parental death also leads to an increase of nuptiality among those who did not own landed property. Beyond ownership, the importance of familial labour roles, particularly of older and younger women, can explain this observation. Second, marriages resulted from the accumulation of an appropriate marriage fund, as indicated by the results that purchases of land and favorable relative prices contributed to the conclusion of marriages. Third, there was an independent role for family dynamics in the sense that property transmission to one child promoted marriage of siblings. The fourth mechanism relates to autonomous family formation through marriages resulting from sexual encounters (indicated by premarital pregnancy). The relative weight of these four mechanisms is remarkably stable across social class and ecotype.
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Sharma, Gopal Krishan. "Cross-Cousin Marriages in Kishtwar." Asian Review of Social Sciences 8, no. 2 (May 5, 2019): 122–26. http://dx.doi.org/10.51983/arss-2019.8.2.1572.
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Marriage is a social combination or lawful contract between the general population that makes family relationship and its definition fluctuates as indicated by various societies. Marriage and Kinship are the essential unavoidable truths that apply to everyone of any person. The present paper is about the Kinship and Marriage structure among the Hindu people group in the Kishtwar District. The investigation has explicitly investigated the act of cross-cousin relational unions among the network and has endeavoured to investigate the different family relationship ties predominant among them. This paper is an attempt to investigate the family relationship and marriage structure among the Hindu people group in Kishtwar. The paper likewise accomplishes to investigate the different types of cross-cousin marriages among the Hindu people group in Kishtwar.
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Al-Krenawi, Alean, and John R. Graham. "A Comparison of Family Functioning, Life and Marital Satisfaction, and Mental Health of Women in Polygamous and Monogamous Marriages." International Journal of Social Psychiatry 52, no. 1 (January 2006): 5–17. http://dx.doi.org/10.1177/00207640060061245.
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Background: A considerable body of research concludes that the polygamous family structure has an impact on children's and wives’ psychological, social and family functioning. Aims: The present study is among the first to consider within the same ethnoracial community such essential factors as family functioning, life satisfaction, marital satisfaction and mental health functioning among women who are in polygamous marriages and women who are in monogamous marriages. Method: A sample of 352 Bedouin-Arab women participated in this study: 235 (67%) were in a monogamous marriage and 117 (33%) were in a polygamous marriage. Results: Findings reveal differences between women in polygamous and monogamous marriages. Women in polygamous marriages showed significantly higher psychological distress, and higher levels of somatisation, phobia and other psychological problems. They also had significantly more problems in family functioning, marital relationships and life satisfaction. Conclusion: The article calls on public policy and social service personnel to increase public awareness of the significance of polygamous family structures for women's wellbeing.
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박정희. "Family Assessment in Marriage and Family Therapy." Family and Family Therapy 16, no. 1 (June 2008): 63–79. http://dx.doi.org/10.21479/kaft.2008.16.1.63.
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Pohan, Muslim. "Fenomena dan Faktor Perkawinan Semarga." Al-Qadha : Jurnal Hukum Islam dan Perundang-Undangan 8, no. 1 (July 14, 2021): 67–84. http://dx.doi.org/10.32505/qadha.v8i1.2088.
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Traditionally, there are 3 (three) Batak marriage systems, namely; exogamy, endogamy, and electrograms. Based on these three types, clan marriage is a marriage that is prohibited in Batak customs and culture. Semarga is a condition where one individual and another individual has a blood lineage through the father's line. Family marriages carried out by the Batak Mandailing migrant community in Yogyakarta experienced a shift in meaning from the traditional Batak culture, from an exogamous marriage system to an eleutherogamous marriage system that does not recognize any prohibitions as is the case in the exogamous or endogamous marriage system. The article is field research with a qualitative approach. The method of data collection was carried out by field observations and conducting interviews with informants. The primary sources in this paper are the Mandailing Batak people who marry within the same clan. In addition, interview data were also obtained for traditional leaders, religious leaders, intellectuals, and the surrounding community. The results of the study concluded; Factors that affect clan marriages in the Batak Mandailing migrant community are due to love factors, religious factors, economic factors, educational factors, and cultural factors. Family marriages in the Batak Mandailing migrant community are carried out because the migrant Batak Mandailing community does not believe in taboo things that are local wisdom.
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Rhena, Denok Pitra. "EDUCATION RELATIONSHIP AND PARENTS ' INCOME WITH THE INCIDENCE OF CHILD MARRIAGE AT THE OFFICE OF RELIGIOUS AFFAIRS IN WONOSARI DISTRICT MALANG." Indonesian Journal of Public Health 15, no. 2 (August 4, 2020): 236. http://dx.doi.org/10.20473/ijph.v15i2.2020.236-244.
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The phenomenon of child marriage still causes controversy in the society. According to the child protection law, someone who is less than 18 years old has not been allowed to marry because he / she is considered underage. The marriage law states that it is legal for women who are married at the age of 16 as long as they get permission from their parents. The role of parents is very important in their child's marriage decisions. Parents are the key in an efort to reduce the prevalence of child age marriages. The study design used an observational design with a casecontrol design analytical approach.This research aims to analyze the relationship between parental factors and the incidence of child marriage in Wonosari, Malang.This research was conducted in Wonosari, Malang with samples that included 44 people as cases and 44 people as controls. The method of sampling was a simple random sampling technique. Variables in this research include the child marriage, the family income and the educational background of the head of the family. Data analysis was performed using the chi square test (α=0,05). The results shows that there is a relationship between educational background (p = 0.000) and family income (p = 0.000) with the incidence of child marriage. In conclusion, the educational background of the head of the family and family income are related to the incidence of child marriage. There should be an agreement between the marriage law and the child protection law regarding the marriage age limit that is in accordance with the physical, mental, and reproductive health of the child.Keywords: child marriage, educational background, family income, parent's role, rural area
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Frolov, Aleksey I., and Maria V. Agureeva. "Sham Marriage in the Russian Family Law: The Problems of Legal Adjustment and the Ways of Their Solution." Juridical Science and Practice 16, no. 1 (2020): 17–30. http://dx.doi.org/10.25205/2542-0410-2020-16-1-17-30.
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The essential features of the concept of the sham marriage are considered (registration of marriage, the expression of the will of the couple to register marriage, and the lack of intention to create a family). The analysis of the legal grounds for the emergence of marriage bona fide spouse rights in case of the invalidity of the sham marriage and the rehabilitation of the sham marriage, which are sets of legal facts, is carried out. The authors argue for the possibility of invalidating the sham marriage after the death of the spouses. There is a critical point of view on the issue of establishing administrative or criminal liability for the sham marriage if only private rights are violated. It is advisable to protect private rights violated by the sham marriage by means of private law, which allows ensuring the personal privacy. At the same time, the commission of the sham marriage can be considered as a qualifying feature of an illegal act that violates public law (violation of the procedure for admission to citizenship, acquisition of the right to state benefits, and others), or as an aggravating circumstance when imposing the appropriate punishment. In the comparative legal aspect, the system of measures to counteract the sham marriages is considered. Given that the liberalization of views on cohabitation and the possible de lege ferenda recognition of their legal force will complicate the problem of fictitious marriages, it is proposed to put the recognition of the status of spouses for cohabitees under the condition of providing evidence of the creation of a family and establishing the relevant fact in court.
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Wahyudi, Muhamad Isna. "JUDGE’S DISCRETION IN ISLAMIC FAMILY LAW: INDONESIAN RELIGIOUS COURTS EXPERIENCE." Jurnal Hukum dan Peradilan 3, no. 3 (November 28, 2014): 203. http://dx.doi.org/10.25216/jhp.3.3.2014.203-212.
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Tension between Islamic legal tradition and the modern nation state’s role in establishing dan reforming law has become the global controversies and conflicts in Muslim countries over the last decades including Indonesia. Since the enactment of Law No.1/1974 on Marriage, then Compilation of Islamic Law (Kompilasi Hukum Islam/KHI) under President Instruction No.1/1991, dualism of the validity of marriage has been arising in Indonesian Muslim society. The dualism has led to ambivalence towards law enforcement among judges of religious courts in dealing with the petitions for the legalization of marriage while the Law restricts the petitions to marriages before the enactment of Law No.1/1974. In this case, judges of religious court have deviated from the state law by granting legalization to marriages occurred after the enactment of Law No.1/1974. Such deviation is known as judge’s discretion. Despite judges of religious courts seem to adhere to the Islamic legal tradition than the State law in the case of legalization of marriage; they have deviated from Islamic legal tradition or state law in terms of the fulfillment of divorced wife’s rights, joint property, custody, and inheritance. Their discretion is merely to provide the justice to the litigants when the application the letter of the law is contradictory to justice. In this way, they have also taken a part in reforming the Islamic FamilyLaw.Keywords: judge, discretion, justice.
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Uvarov, Sergey N. "Marriage and Family in Udmurtia between 1939-1959." RUDN Journal of Russian History 19, no. 1 (December 15, 2020): 136–54. http://dx.doi.org/10.22363/2312-8674-2020-19-1-136-154.
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The article deals with the transformation of the marriage and family structures of the population of Udmurtia in the period between 1939 to 1959. Attention is paid to the study of the infl uence of the Great Patriotic War on the family and marriage in the republic. Sources used include census materials from 1939 and 1959 and statistical records from the period in question. With the beginning of the war, the number of marriages in Udmurtia sharply decreased. The smallest number of marriages was observed in 1942. In the countryside, this was a reduction of more than three times, indicating a unusually great shortage of men. A direct consequence of the war was a reduction in the average family size as well as an increase in families headed by women. By 1959, 38.5 % of families in the countryside were led by women. With the beginning of the Great Patriotic War, remarriages became more frequent in Udmurtia. Between 1944 and 1951 they were mostly concluded by women who presumably had lost their husbands in the fi ghting. The extramarital birth rate also sharply increased. In the post-war period, particularly in the rural areas many children were born out of wedlock. The extramarital birth rate reached its peak in 1950, when every third child in Udmurtia was born out of wedlock.
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Garipova, Rozaliya. "Married or not Married? On the Obligatory Registration of Muslim Marriages in Nineteenth-Century Russia." Islamic Law and Society 24, no. 1-2 (March 8, 2017): 112–41. http://dx.doi.org/10.1163/15685195-02412p05.
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The registration and regulation of marriage was one aspect of the Russian empire's modernization policies in the nineteenth century. Efforts by Russian state authorities to establish better control over their subjects through the registration and regulation of marriages created new questions and problems for the Muslim community and its understanding of the legality of marriage. This article focuses on the complications created by modern governance policies in the marriage practices of Russia’s Muslims. Even though the state wanted the Muslim family to be stable so that it might serve as the foundation of an imperial order, new laws introduced by the state caused confusion and disagreement within the Muslim community about the validity of marriages and disrupted the stability of the Muslim family.
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Grossbard, Shoshana. "SEX RATIOS, POLYGYNY, AND THE VALUE OF WOMEN IN MARRIAGE––A BECKERIAN APPROACH." Journal of Demographic Economics 81, no. 1 (March 2015): 13–25. http://dx.doi.org/10.1017/dem.2014.15.
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Gary Becker's theories of marriage were mentioned as one of the reasons why he was awarded the Nobel prize in economics in 1992 and were emphasized by Becker: his first article on the family published in a major journal (Becker 1973) is a theory of marriage and the chapters on marriage in his influential Treatise on the Family (Becker 1981, 1991) come first. Becker's theoretical models of marriage all view marriages as small non-profit firms engaged in household production, thereby featuring one of the basic tenets of the New Home Economics that Becker pioneered with Jacob Mincer while both were at Columbia University in the 1960s (see Becker 1960, 1965; Mincer 1962, 1963).
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Stark, David. "The family tree is not cut: marriage among slaves in eighteenth-century Puerto Rico." New West Indian Guide / Nieuwe West-Indische Gids 76, no. 1-2 (January 1, 2002): 23–46. http://dx.doi.org/10.1163/13822373-90002542.
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Examines the frequency of slave marriage in 18th-c. Puerto Rico, through family reconstitution based on parish baptismal, marriage, and death registers. Author first sketches the development of slavery, and the work regimens and conditions of the not yet sugar-dominated slavery in Puerto Rico. Then, he describes the religious context and social implications of marriage among slaves, and discusses, through an example, spousal selection patterns, and further focuses on age and seasonality of the slave marriages. He explains that marriage brought some legal advantages for slaves, such as the prohibited separation, by sale, of married slaves. In addition, he explores how slaves pursued marital strategies in order to manipulate material conditions. He concludes from the results that in the 18th c. marriage among slaves was not uncommon, and appear to have been determined mostly by the slaves own choice, with little direct intervention by masters. Most slaves married other slaves, with the same owner.
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Kovaček-Stanić, Gordana, and Sandra Samardžić. "Marriage in Serbian law and in comparative perspective." Zbornik radova Pravnog fakulteta, Novi Sad 54, no. 2 (2020): 545–60. http://dx.doi.org/10.5937/zrpfns54-24802.
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According to the Serbian Family Act marriage is cohabitation between two persons of the opposite sex governed by the law. The same act, prescribes substantial and formal requirements for valid marriage. This paper aims to present a review of these requirements in domestic and comparative law as well. It analyzes each condition separately, giving an overview of their historical development and the way they are regulated today in different legal systems. According to domestic law, substantial requirements are the following: opposite gender, expression of will to get married, cohabitation and lack of marriage impediments. However, there is a tendency in the contemporary family law to reduce marriage impediments, which leads to the liberalization and facilitation of marriage formation. Since marriage is very often concluded in religious form, article also gives an overview of the ecclesiastical rules concerning marriage. Finally, it analyzes and compares statistical data concerning number of concluded marriages and divorces in Serbia thirty years ago and in present time.
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Probert, Rebecca. "Control over Marriage in England and Wales, 1753–1823: The Clandestine Marriages Act of 1753 in Context." Law and History Review 27, no. 2 (2009): 413–50. http://dx.doi.org/10.1017/s0738248000002054.
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It is a belief almost universally shared that the Clandestine Marriages Act of 1753 gave parents absolute control over the marriages of their minor children, and that a failure to obtain parental consent rendered a marriage void. For almost seventy years this Act was in force, from its implementation on March 25, 1754, until it was repealed by the Marriage Act 1823. In this same period historians have discerned the rise of the affective family, characterized by marriage for love and by equality between all members of the family. The tension between these two ideas has resulted in some rather tortuous explanations being advanced in an attempt to reconcile affective individualism and parental power. But was the period between 1754 and 1823 as distinctive as has been assumed?
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Murray, Christine E., and Thomas L. Murray. "Reconsidering the Term Marriage in Marriage and Family Therapy." Contemporary Family Therapy 31, no. 3 (April 25, 2009): 209–21. http://dx.doi.org/10.1007/s10591-009-9091-9.
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Caldwell, Benjamin E., and Scott R. Woolley. "Marriage and Family Therapists' Endorsement of Myths About Marriage." American Journal of Family Therapy 36, no. 5 (September 18, 2008): 367–87. http://dx.doi.org/10.1080/01926180701804626.
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Ahmad, Meraj Ahmad. "THE IMPORTANCE OF MARRIAGE IN ISLAM." International Journal of Research -GRANTHAALAYAH 6, no. 11 (November 30, 2018): 1–6. http://dx.doi.org/10.29121/granthaalayah.v6.i11.2018.1082.
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The foundation of the family in Islam is blood ties or marital commitments. Islam builds the family on solid grounds that are capable of providing reasonable continuity, true security and mature intimacy. Marriage is a part of life, family as well society. The universality of marriage in different societies and cultures is attributed to the many basic social and personal functions. From Islamic point of view, marriage is a religious duty, a moral safeguard and a social commitment. Islam views it as a strong bond terming by Mithaqun Ghaleez that means a challenging commitment. It is a commitment to the dignified meaning full survival of the human race. Islam regards marriages the first and foremost righteous act and an act of responsible devotion. Islam recognized the religious virtue, the social necessity and the moral advantages of marriage. Islam considers marriage a very serious commitment; it has prescribed certain measures to make the marital bond as permanent as humanly possible. Marriage in Islam is neither a sacrament nor a simple civil contract; rather marriage in Islam is a something unique with very special features of both sacramental and contractual nature. The aim of his paper is to discuss of marriage institution in Islamic framework and its roles and significance in current global human society. The paper also tries to present a solution to the problems of family issues in the light of Quran and Sunnah.
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Abdullah, Nafilah. "MENYOAL KEMBALI PERKAWINAN DI BAWAH TANGAN (NIKAH SIRRI) DI INDONESIA." Musãwa Jurnal Studi Gender dan Islam 12, no. 1 (January 29, 2013): 63. http://dx.doi.org/10.14421/musawa.2013.121.63-81.
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All people who enter the gates of family life through marriages intend to achieve a prosperous and harmonious family life and receive blessing in this world and the next. Marriages must therefore be done in accordance with religious law. A marriage is legal if conducted in accordance with one’s religion, and must be recorded in the Office of Religious Affairs (KUA). Marriages which are not recorded by authorized officials are sirri marriages, and are contrary to legislation. Furthermore, its harm can be seen from its consequence, the lack of legal certainty between husband and wife and the children. This entails the legal consequence that sirri marriages do not have a Marital Deed and children borne of such marriage receive no government recognition, and are considered children born out of wedlock, only having civil relations with the mother and the mother’s family. The wife and children abandoned by a biological father cannot take legal action for the fulfillment of their economic rights or for joint marital assets.
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Herliana, Baiq Rizka, Ni Wayan Arya Utami, and Desak Putu Yuli Kurniati. "Early marriage practices and the health impacts on female adolescent health in Central Lombok: a qualitative study." Public Health and Preventive Medicine Archive 6, no. 1 (July 1, 2018): 61. http://dx.doi.org/10.15562/phpma.v6i1.11.
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AbstractBackground and purpose: Early marriage through merariq or eloping tradition is a common practice in West Nusa Tenggara particularly in Central Lombok. Early marriage leads to several negative consequences on the reproductive health of female adolescents. This study aims to explore early marriage practices and its impacts on the reproductive health of female adolescents in Central Lombok.Methods: A qualitative study with a case study approach was conducted, and seven early married female adolescents purposively selected as the study participants. Interviews were also conducted with two family members of the female adolescents, one community leader, and a midwife who worked as an adolescent health coordinator at a public health centre. Data were analyzed using a thematic approach to map the reasons for early marriage and its impacts on the reproductive health of female adolescents.Results: Our in-depth interviews revealed that several reasons associated to early marriage practices were: lacking in knowledge regarding the effects of early marriages, perceived benefits of early marriages including perception on maturity and logical thinking, and social sanctions from the society because it considered a disgrace when the eloped girl returned home. Several negative consequences of early marriages emerged from this study were complicated pregnancy/delivery, low birth weight, and undernourished children. Our informants concerned about the psychological effects of early marriages which include fear, regret, and depression. Eloped female adolescents lose their agency for decision making including the right for further education.Conclusions: Early marriage practices bring negative health consequences to female adolescents. An active collaboration across health sector and community leaders is required to provide sufficient information regarding the harmful effects of early marriages. Also, a more effective communication strategy using a family-based approach is required to appropriately target female adolescents with health information associated with the impacts of early marriage.
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Herliana, Baiq Rizka, Ni Wayan Arya Utami, and Desak Putu Yuli Kurniati. "Early marriage practices and the health impacts on female adolescent health in Central Lombok: a qualitative study." Public Health and Preventive Medicine Archive Journal 6, no. 1 (July 1, 2018): 1. http://dx.doi.org/10.15562/pphma.v6i1.11.
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AbstractBackground and purpose: Early marriage through merariq or eloping tradition is a common practice in West Nusa Tenggara particularly in Central Lombok. Early marriage leads to several negative consequences on the reproductive health of female adolescents. This study aims to explore early marriage practices and its impacts on the reproductive health of female adolescents in Central Lombok.Methods: A qualitative study with a case study approach was conducted, and seven early married female adolescents purposively selected as the study participants. Interviews were also conducted with two family members of the female adolescents, one community leader, and a midwife who worked as an adolescent health coordinator at a public health centre. Data were analyzed using a thematic approach to map the reasons for early marriage and its impacts on the reproductive health of female adolescents.Results: Our in-depth interviews revealed that several reasons associated to early marriage practices were: lacking in knowledge regarding the effects of early marriages, perceived benefits of early marriages including perception on maturity and logical thinking, and social sanctions from the society because it considered a disgrace when the eloped girl returned home. Several negative consequences of early marriages emerged from this study were complicated pregnancy/delivery, low birth weight, and undernourished children. Our informants concerned about the psychological effects of early marriages which include fear, regret, and depression. Eloped female adolescents lose their agency for decision making including the right for further education.Conclusions: Early marriage practices bring negative health consequences to female adolescents. An active collaboration across health sector and community leaders is required to provide sufficient information regarding the harmful effects of early marriages. Also, a more effective communication strategy using a family-based approach is required to appropriately target female adolescents with health information associated with the impacts of early marriage.