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Journal articles on the topic 'Marriage preparation'

Author: Grafiati

Published: 4 June 2021

Last updated: 10 February 2022

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1

Cho, Seongmi, and Jihun Yu. "Perception of marriage and marriage preparation." Research Journal of the Costume Culture 27, no. 5 (October 31, 2019): 461–78. http://dx.doi.org/10.29049/rjcc.2019.27.5.461.

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2

Karunia, Nurlita Endah, and Soerjantini Rahaju. "Marriage Readiness of Emerging Adulthood." GUIDENA: Jurnal Ilmu Pendidikan, Psikologi, Bimbingan dan Konseling 9, no. 1 (June 30, 2019): 29. http://dx.doi.org/10.24127/gdn.v8i2.1338.

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Marriage readiness is one of the keys to marital satisfaction. Emerging adulthood has some thoughts about that bassist Reviews their evaluation criterion of marriage readiness. It is essential to describe the approach of marriage readiness on emerging adulthood and understand emerging adulthood's evaluation of Reviews their marriage readiness. On the other hand, it is necessary to identify the differences in marriage readiness from a gender perspective. Quantitative This is an exploratory study, using 500 college students, aged between 18-25 years old, and consisted of 190 men and 390 women. The questionnaire using Criterion of Marriage Readiness to examine the criterion that important to marriage readiness (33 items, Cronbach alpha 0.917) and the level of emerging adulthood's preparation for marriage (33 questions, Cronbach alpha 0.946). The questionnaire using the criterion from Ghalili's study (2011). There are some results of this study. First, emerging adulthood evaluates Themselves are ready for Marriages, but not so prepared for marriage. They score higher places on the moral and mental criterion that Considered necessary for marriage readiness. This finding is somewhat consistent with the result of the preparedness of Marriages. Emerging adults have a higher score of preparation of Marriages in moral and mental criterion. There are significant differences between men and women in the standard of Marriage readiness married (sig 0.001, P <0.05) and the level of preparedness to marriage (sig 0.008, P <0.05). These findings are useful for government institutions, parents, and adults emerging as the basis of consideration of emerging adulthood's decision to marry.

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3

Silliman, Benjamin, and Walter R. Schumm. "Improving practice in marriage preparation." Journal of Sex & Marital Therapy 25, no. 1 (January 1999): 23–43. http://dx.doi.org/10.1080/00926239908403975.

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4

Suratman, Suriani. "Skills for “Marriage of a Lifetime”: An Examination of Muslim Marriage Preparation Handbooks in Singapore, 1974 to 2018." Religions 12, no. 7 (June 25, 2021): 473. http://dx.doi.org/10.3390/rel12070473.

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High divorce rates in Muslim marriages continue to be a concern for Malay community leaders and policy makers in Singapore. Since 1969, Malay community organisations here have offered marriage preparation courses to reduce the incidence of divorce. Today, a range of such pre-marriage courses continue to be provided by the Ministry of Social and Family Development, Muslim organisations and private educational groups that are involved in marriage counselling and consultation. In this article, I examine the handbooks that have accompanied courses sponsored by the Ministry. Their content spells out the skills needed to realise a “marriage of a lifetime”. Whilst prescriptions have responded to societal changes, a closer scrutiny of instructions in these manuals unfolds notions of the ‘ideal’ Muslim husband and wife that continue to stress men as providers and women as primary caregivers. Prioritising communication skills of the individual, as these manuals do, does little to change household gender inequalities in the long run.

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Silliman, Benjamin, and Walter R. Schumm. "Marriage Preparation Programs: A Literature Review." Family Journal 8, no. 2 (April 2000): 133–42. http://dx.doi.org/10.1177/1066480700082004.

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6

Wilmoth, Joe D., Samantha L. Smyser, Tabitha Staier, and Tommy M. Phillips. "Influence of a Statewide Marriage Initiative on Clergy Involvement in Marriage Preparation." Marriage & Family Review 46, no. 4 (May 28, 2010): 278–99. http://dx.doi.org/10.1080/01494929.2010.499334.

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7

Russell, Mary N., and Rosanne Farnden Lyster. "Marriage Preparation: Factors Associated with Consumer Satisfaction." Family Relations 41, no. 4 (October 1992): 446. http://dx.doi.org/10.2307/585589.

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8

Nickols, Samuel A., David G. Fournier, and Sharon Y. Nickols. "Evaluation of a Preparation for Marriage Workshop." Family Relations 35, no. 4 (October 1986): 563. http://dx.doi.org/10.2307/584518.

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9

Kam, Ping-kwong, and Kam-yin Man. "Preparation for marriage in a Chinese community." International Social Work 42, no. 4 (October 1999): 389–406. http://dx.doi.org/10.1177/002087289904200402.

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10

Wilmoth, Joe D., and Abigail D. Blaney. "African American Clergy Involvement in Marriage Preparation." Journal of Family Issues 37, no. 6 (March 9, 2014): 855–76. http://dx.doi.org/10.1177/0192513x14525619.

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11

Laily Mufid, Firda, and Muhammad Hoiru Nail. "Upaya Pencegahan Pernikahan Usia Dini pada Remaja di Kelurahan Jember Lor Kabupaten Jember." JURNAL RECHTENS 10, no. 1 (June 29, 2021): 109–20. http://dx.doi.org/10.36835/rechtens.v10i1.1021.

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Abstrak Pernikahan merupakan suatu peristiwa yang sakral. Pernikahan merubah status seseorang dari bujangan atau janda/duda menjadi berstatus kawin. Dari ikatan pernikahan yang ada diharapkan tercipta generasi baru yang lebih baik dari generasi sebelumnya. Karena itu diperlukan persiapan yang cukup matang bagi pasangan yang akan memasukinya, baik berupa persiapan fisik dan mental ataupun persiapan lain yang bersifat sosial ekonomi. Usia pernikahan dini menjadi perhatian penentu kebijakan serta perencana program karena berisiko tinggi terhadap kegagalan perkawinan, kehamilan usia muda yang beresiko kematian maternal, serta risiko tidak siap mental untuk membina perkawinan dan menjadi orang tua yang bertanggung jawab. Banyak faktor dan penyebab terjadinya pernikahan dini di desa, selain rendahnya tingkat pendidikan, alasan adat istiadat juga menjadi faktor penyebab tingginya angka pernikahan dini di Kelurahan Jember lor, Kecamatan Patrang, Kabupaten Jember. Perlu adanya upaya pencegahan untuk mengurangi angka pernikahan dini, karena hal ini juga akan dapat menekan laju angka kekerasan dalam rumah tangga dan perceraian. Kata Kunci : Pernikahan, pernikahan dini, kekerasan, perceraian Abstract Marriage is a sacred event. Marriage changes a person's status from single or widowed to married status. From the existing marriage ties, it is hoped that a new generation will be created that is better than the previous generation. Therefore, it is necessary to prepare quite mature for the couple who will enter it, either in the form of physical and mental preparation or other preparations that are socio-economic in nature. Early marriage age is a concern for policy makers and program planners because of the high risk of marriage failure, early pregnancy at risk of maternal death, and the risk of not being mentally prepared to foster marriage and become responsible parents. There are many factors and causes of early marriage in the village, in addition to the low level of education, cultural reasons are also a factor in the high rate of early marriage in Jember lor Village, Patrang District, Jember Regency. Prevention efforts are needed to reduce the number of early marriages, because this will also be able to reduce the rate of domestic violence and divorce. Keywords: Marriage, early marriage, violence, divorce

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12

Sibawaihi, Muhammad, and Mokhammad Baharun. "Adat Pernikahan Melayu Jambi Perspektif ‘Urf dalam Ilmu Ushul Fiqh." Istidlal: Jurnal Ekonomi dan Hukum Islam 1, no. 2 (October 2, 2017): 167–74. http://dx.doi.org/10.35316/istidlal.v1i2.106.

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Marriage has rules and regulations its implementation. According to Jambi Malay customary law, there are several stages in marriage custom, especially in subdistrict of Muara Tembesi, first introduction period, second preparation period. thirth day scales, fourth betel tanyo Pinang tanyo, fifth tand fill custom lumbago, sixth take delivery customs lumbago, seventh marriages marry, eight old gather, memulang lek pado penangga, ninth Berelek Berkenduri, complain Gather tuo. Next custom marriage is absolutely must be followed by all society of jambi because of the moral sanction if someone doesn’t follow applicable law. The purpose of research is to know the custom marriage of Jambi Malay and position of custom law, especially in subdistrict of Tembesi. research method is Islamic law research, research type used is field research. The research approach used is a normative approach, the problems studied under Islamic law, to underestand the Qur'an, Hadith, and 'Urf in Ushul Fiqh. The research method used is observation, interview, and documentation. Data analysis used is qualitative analysis. Based on the research has done, it can be concluded the marriage custom of Jambi Malay in Muara Tembesi Subdistrict, the analysis of `Urf is shohih custom.

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13

Rolfe, David J. "Developing skills and credibility in marriage preparation ministry." Pastoral Psychology 33, no. 3 (1985): 161–72. http://dx.doi.org/10.1007/bf01032893.

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14

Duncan, Stephen F., Thomas B. Holman, and Chongming Yang. "Factors Associated With Involvement in Marriage Preparation Programs." Family Relations 56, no. 3 (July 2007): 270–78. http://dx.doi.org/10.1111/j.1741-3729.2007.00458.x.

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15

Williams, Lee M., Lisa A. Riley, and David T. Van Dyke. "An empirical approach to designing marriage preparation programs." American Journal of Family Therapy 27, no. 3 (July 1999): 271–83. http://dx.doi.org/10.1080/019261899261970.

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16

Magee, James J. "Using Older Adults' Life Review in Marriage Preparation." Activities, Adaptation & Aging 29, no. 2 (June 28, 2005): 1–9. http://dx.doi.org/10.1300/j016v29n02_01.

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17

Dullak, Kazimierz. "Przygotowanie dalsze i bliższe do małżeństwa po Dekrecie ogólnym Konferencji Episkopatu Polski z 2019 r." Ius Matrimoniale 31, no. 2 (December 15, 2020): 31–46. http://dx.doi.org/10.21697/im.2020.31.2.02.

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Getting married in the Catholic Church should be preceded by preparation divided into three stages: further, closer and direct. In Poland, since June 1st , 2021, an episcopal document is in force, specifying in particular canonical and pastoral talks with the engaged couples. The earlier stages of marriage formation have been discussed in scattered legal acts. These documents have the scope of the universal Church and the others are in force in Poland. This study summarizes the regulations that are in force in Poland, regarding further and closer marriage preparation. Some changes were suggested, for the welfare of marriage.

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18

Touliatos, John, and Byron W. Lindholm. "The Marriage and Family Therapist: Graduate Preparation of a Mental Health Professional." Psychological Reports 71, no. 3_suppl (December 1992): 1195–201. http://dx.doi.org/10.2466/pr0.1992.71.3f.1195.

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To better acquaint mental health professionals with the educational background of marriage and family therapists, this study examined degree-objective programs offered by 55 academic units in US colleges and universities. Through mailed questionnaires supplemented by telephone follow-ups, information was obtained regarding location of units, enrollment, faculty, admission requirements, program requirements, and therapy models taught. In addition to describing available programs, units with and without accreditation by the American Association of Marriage and Family Therapy's Commission on Accreditation for Marriage and Family Therapy Education were compared.

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19

Triana Rosalina Noor and Wenika Agustitia. "Pendampingan Persiapan Psikologis Pranikah pada Calon Pasangan Pengantin Muslim melalui Kursus Calon Pengantin (Suscatin) Berbasis Komunitas di Kelurahan Jambangan Kota Surabaya." Engagement : Jurnal Pengabdian Kepada Masyarakat 2, no. 1 (May 30, 2018): 9–25. http://dx.doi.org/10.29062/engagement.v2i1.20.

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Individual wishing a happy marriage, this can be achieved with effort and hard work. One effort that can be done to achieve a happy marriage is to have the right information about married life, thereby can bring up individual awareness that not always marriage is happy, and not always marriage always faces problems. The existence of premarital knowledge will make the individual has readiness in the face of the dynamics of marriage, more able to accept the reality of marriage life and can improve the quality of marriage. This dedication was held in January-March 2017. As for prenuptial psychological counseling process was done by preparing the module book containing the material related to the marriage life that would be discussed and discussed in the mentoring process in the guidance counseling session. The location of the research took place at RW 1 Keluahan. Jambangan Surabaya. These mentoring groups were five prospective Muslim couples who would be married within a period of <6 months and between 6-12 months. The result of this mentoring was that the preparation of prenuptial psychological preparation for Muslim couples was one of the right ways to help the stability of prospective couples before marriage. Through the mentoring that used of module books and counseling process, could facilitate the prospective couples in opening insights about the marriage life, so that it could formulate how the family settings they would build.

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20

Ukleja, Agnieszka Anna. "Pastoral guidance for cohabiting couples – suggestions for the current Polish context." Family Forum 8 (January 9, 2019): 173–96. http://dx.doi.org/10.25167/ff/2018/173-196.

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Premarital cohabitation in Poland, although still not as widespread and common as in many western countries, is becoming an attractive form of being in an intimate relationship for a growing number of young adults. This state of things – in spite of the recent, more welcoming attitude towards cohabiting couples introduced by Francis – is not fully recognised by the Polish Episcopate. The Church in Poland had to wait over two years to receive a general guideline for the application of Amoris Laetitia. Also, until now the Polish bishops have not been able to propose any systematic marriage preparation program (MP) or working document – which would offer principles on how to deal pastorally with cohabiting couples. In this article I specifically concentrate on the newest empirical research regarding the quality of cohabiting unions (prior to and after they transit to marriages) as well as on the new orientation towards those living in ‘irregular’ situations introduced by Francis. Based on these two perspectives, I make several suggestions on how to deal with the Polish cohabiting couples in the context of marriage preparation in a pastorally sensitive and at the same time effective and realistic manner.

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21

Crișan, Alexandru-Marius. "Interconfessional (Mixed) Marriage: The Theological Dimension of the “Person” and Pastoral Care in the History of the Holy and Great Council of Crete and Related Documents." Review of Ecumenical Studies Sibiu 10, no. 3 (December 1, 2018): 373–87. http://dx.doi.org/10.2478/ress-2018-0029.

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Abstract In the last century, under the influence of the theological personalism (theology of the Person), the Orthodox Church felt the need of a universal and uniform approach to different pastoral questions. Among those we find also the question of inter-confessional (mixed) marriage. This question was approached during the preparation of the Holy and Great Council of Crete. In 2016 the Great Council of the Orthodox Church, finally convened, specified and confessed that inter-confessional marriages are forbidden according to the traditional canon-law (akriveia), but the salvation of the person must be kept in mind and permission could be given in the spirit of pastoral discernment (oikonomia). The history of the Council shows the struggle for finding a balance between canon law and pastoral care, regarding many pastoral issues nowadays, including inter-confessional marriage.

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22

EFFIONG, Linus O. "Rethinking Marriage Preparation Through Traditional African Cultural Education Process." INTAMS review 14, no. 1 (July 31, 2008): 88–111. http://dx.doi.org/10.2143/int.14.1.2031558.

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23

Madison, James K., and Lynda S. Madison. "A Review of Research-Based Interventions on Marriage Preparation." Journal of Rational-Emotive & Cognitive-Behavior Therapy 31, no. 2 (March 23, 2013): 67–74. http://dx.doi.org/10.1007/s10942-013-0160-5.

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24

Childs, Geniel Rowley, and Stephen Farr Duncan. "Marriage Preparation Education Programs: An Assessment of Their Components." Marriage & Family Review 48, no. 1 (January 2012): 59–81. http://dx.doi.org/10.1080/01494929.2011.626893.

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Wilmoth, Joe D., and Samantha Smyser. "A National Survey of Marriage Preparation Provided by Clergy." Journal of Couple & Relationship Therapy 11, no. 1 (January 2012): 69–85. http://dx.doi.org/10.1080/15332691.2012.639705.

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26

Sekarayu, Shafa Yuandina, and Nunung Nurwati. "DAMPAK PERNIKAHAN USIA DINI TERHADAP KESEHATAN REPRODUKSI." Jurnal Penelitian dan Pengabdian Kepada Masyarakat (JPPM) 2, no. 1 (May 22, 2021): 37. http://dx.doi.org/10.24198/jppm.v2i1.33436.

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ABSTRAKPernikahan merupakan ikatan lahir dan batin berupa penyatuan antara laki-laki dan perempuan atas dasar keinginan untuk memiliki keturunan dan keluarga. Pada dasarnya pernikahan dilakukan oleh seseorang yang telah memiliki kematangan dalam segi fisik, psikologis, dan ekonomi. Namun, di Indonesia sekitar 12 - 20% masih bisa ditemukan pernikahan yang belum disertai dengan kesiapan dari berbagai aspek seperti fisik, ekonomi, dan pengetahuan mengenai kehidupan rumah tangga. Artikel ini menggunakan metode penelitian kualitatif dan deskriptif yang akan menggali lebih dalam mengenai pernikahan dini dan keterkaitannya dengan kesehatan reproduksi. Pernikahan usia dini dilakukan oleh seseorang yang rata-rata berusia dibawah 19 tahun yang rata-rata belum siap dalam berbagai aspek dalam pernikahan. Hal ini kemungkinan akan berdampak terhadap kesehatan reproduksi baik untuk perempuan maupun laki-laki. Oleh karena itu, diperlukan persiapan yang dari berbagai aspek dalam melaksanakan pernikahan sehingga upaya untuk menghindari dampak buruk pernikahan usia dini terhadap kesehatan reproduksi dapat diminimalisir. ABSTRACT Marriage is a physical and spiritual bond in the form of a union between a man and a woman based on the desire to have offspring and a family. Basically, marriage is carried out by someone who has matured physically, psychologically and economically. However, in Indonesia, around 12-20% can still be found marriages that have not been accompanied by readiness from various aspects such as physical, economic, and knowledge of household life. This article uses qualitative and descriptive research methods that will explore more about early marriage and its relation to reproductive health. Early marriage is carried out by someone who is under 19 years old on average who is not ready for various aspects of marriage. This is likely to have an impact on reproductive health for both women and men. Therefore, various aspects of preparation are needed in carrying out the marriage so that efforts to avoid the negative impact of early marriage on reproductive health can be minimized.

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Pomarico, Giuseppe, Andrea Vecchi, Federica Mandoj, Olga Bortolini, Daniel O. Cicero, Pierluca Galloni, and Roberto Paolesse. "The corrole and ferrocene marriage: 5,10,15-triferrocenylcorrolato Cu." Chem. Commun. 50, no. 31 (2014): 4076–78. http://dx.doi.org/10.1039/c3cc49416k.

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Duncan, Stephen F., Geniel R. Childs, and Jeffry H. Larson. "Perceived Helpfulness of Four Different Types of Marriage Preparation Interventions." Family Relations 59, no. 5 (November 2, 2010): 623–36. http://dx.doi.org/10.1111/j.1741-3729.2010.00628.x.

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Wilmoth, Joe, and Samantha Smyser. "Use of Premarital Assessment Questionnaires by Clergy in Marriage Preparation." Journal of Couple & Relationship Therapy 9, no. 3 (July 2010): 252–67. http://dx.doi.org/10.1080/15332691.2010.491783.

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30

Agung Tri Nugroho, M.Sy. "Problematika Nikah Misyar dalam Tinjauan Sosiologis dan Psikologis." Al Qadhi : Jurnal Hukum Keluarga Islam 1, no. 1 (July 28, 2019): 79–95. http://dx.doi.org/10.47902/alqadhi.v1i1.16.

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ABSTRACT In this study reveals various problems concerning Misyar Wedding (tamasya) which in its term is Marriage which in which the woman gets part of his rights which is arranged at the time of the marriage contract, such as not getting a place to live, livelihood and continuity to live with it. While in KHI 1974 According to Islamic Religion, Marriage is one of the forms of worship that the holiness needs to be maintained by both parties both husband and wife. And his marriage aims to form a happy, prosperous and everlasting family forever. Marriage requires maturity and physical and mental preparation because marriage / marriage is something sacred and can determine a person's way of life. If seen from the review of Psychology and sociology then there will be many polemics that arise from the rights and responsibilities of the husband in the living more specifically the child's future and psychological child, this issue should be Ministry of Religious institutions under the Government of Indonesia need strict supervision by the practice of marriage Misyar by applying regulation in the regions of Indonesia and the implications of the marriage.

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Murisal, Murisal. "MOTIF DAN DAMPAK PERNIKAHAN DINI DI INDARUNG NGALAU BATU GADANG." Alfuad: Jurnal Sosial Keagamaan 1, no. 1 (September 21, 2018): 1. http://dx.doi.org/10.31958/alfuad.v1i1.1153.

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Motif and Impact of Early Marriage in Indarung Ngalau Batu Gadang.Penelitian is motivated by teenagers who married early on. Today, young men and women have a tendency to be less prepared to enter the home life, they are only ready to marry (ready here can be interpreted, maturity in terms of financial, understand what the meaning of marriage according to marriage law) is the bond of inner birth between a man and a woman as husband and wife for the purpose of forming a happy and eternal family (household) based on the Supreme Godhead while they are not ready to set up a home, whereas to build a household requires preparation both physically and spiritually . The purpose of this study to determine the motives underlying adolescents to make early marriage and the impact caused in the household as a result of the marriage.

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Lon, Yohanes S. "PROGRAM KPPK DI KEUSKUPAN RUTENG SEBAGAI UPAYA MENINGKATKAN KESADARAN PASUTRI AKAN HAKIKAT PERKAWINAN KATOLIK." Randang Tana - Jurnal Pengabdian Masyarakat 3, no. 1 (February 16, 2020): 1–13. http://dx.doi.org/10.36928/jrt.v3i1.292.

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For Catholics, marriage is a divine calling of God. Marriage is one of the seven sacraments within the Church. It is the symbol of the God’s salvation. Through marriage a husband and a wife can experience the salvation of God. Both of them also has functioned to reveal the God’s grace, salvation and blessings for each other. The Catholic Church also consider a family as a a mini or small church. A mommitment to marry in Catholic ways is beautiful but not an easy decision. A couple may face challenges and problems. In order to increase of the couples’ understanding of Catholic Marriage and to strengthen them to cope with various marrietal problems, the Local Catholic Church of Ruteng Diocese provides an Course on Preparation of Catholic Marriage to the future couples who want to marry in Catholic Church. This articles aims at describing on how the program is planned, implemented and the expected result after joinging the course. This program is a way to educate and to rise the awareness of the couple about the Catholic marriage. It is considered useful. However, it would be better if it is run in more professional way. Moreover, this program should be added with continous other activities such as pastoral of marriage and marriage counceling. It is also an urgent to have marriage crisis centre that helps the couples who have problems of marriage.

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Kisa, Sezer, Simge Zeyneloglu, Duygu Yilmaz, and Esra Verim. "Knowledge and Beliefs Related to Sexuality of Couples Doing Marriage Preparation." TAF Preventive Medicine Bulletin 12, no. 3 (2013): 297. http://dx.doi.org/10.5455/pmb.1-1341926050.

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34

Burgoyne, Carole Bourne, Janet Reibstein, Anne Mary Edmunds, and David Anthony Routh. "Marital commitment, money and marriage preparation: What changes after the wedding?" Journal of Community & Applied Social Psychology 20, no. 5 (July 20, 2010): 390–403. http://dx.doi.org/10.1002/casp.1045.

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35

Al-Duhayan, Muneerah, and Mona Al-Khonaini. "Medical Examination before Marriage and Its Relationship to Quality Family Preparation." Alexandria Science Exchange Journal 32, no. 4 (December 1, 2011): 279–97. http://dx.doi.org/10.21608/asejaiqjsae.2011.151769.

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36

Ramanta, Helzi, and Samsuri Samsuri. "The Values of Local Wisdom of Minangkabau Culture in a Baralek Gadang Traditional Wedding." Humaniora 11, no. 3 (November 30, 2020): 193–201. http://dx.doi.org/10.21512/humaniora.v11i3.6625.

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The research aimed to (1) describe the traditional Minangkabau Baralek Gadang marriage; (2) analyze the procedures for the Minangkabau traditional wedding ceremony Baralek Gadang; (3) analyze the values of local wisdom in the traditional Minangkabau wedding Baralek Gadang. The research method applied was qualitative research, which was a literature study. Sources of data were books, journals, and internet sites related to the selected topic. The research data source consisted of books and journals about local wisdom of the Minangkabau culture in the customary marriage of Baralek Gadang. Data collection was carried out using documentation techniques, looking for data about things or variables in the form of notes, books, papers or articles, and journals. The data analysis technique used in the research was the content analysis method. The results show that (1) customary marriage in the Minangkabau community is identical with the existence of traditional ceremonies, which have many unique things and some rules that must be obeyed both based on customary provisions and Islamic teachings. The traditional wedding procession in Minangkabau custom has several conditions that must be carried out before getting married. (2) The procedures for the traditional Minangkabau Baralek Gadang wedding ceremony include the preparation for the wedding, the implementation of the wedding, and the implementation after the wedding ceremony. (3) The values of local wisdom contained in Minangkabau Baralek Gadang customary marriages include religious values, social values, knowledge values, language values, and artistic values.

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37

Jones, Eric F., and Robert F. Stahmann. "Clergy Beliefs, Preparation, and Practice in Premarital Counseling." Journal of Pastoral Care 48, no. 2 (June 1994): 181–86. http://dx.doi.org/10.1177/002234099404800210.

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Reports data gathered from a national sample of clergy (N = 231) pertaining to their beliefs, practices, and training in premarital counseling (PMC). Notes that 94% of the clergy agreed that PMC should be required of all couples prior to marriage, and nearly 100% of the sample clergy provided PMC to couples they married. Points out that approximately 50% of clergy received no academic training in PMC, leaving 50% providing such services without having been trained in premarital counseling.

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Misran, Misran, and Dian Murdiana. "Pandangan Tengku Gampong tentang Wali Fasik dalam Pernikahan (Studi Kasus di KUA Kecamatan Blangpidie, Abdya)." SAMARAH: Jurnal Hukum Keluarga dan Hukum Islam 3, no. 2 (November 20, 2019): 478. http://dx.doi.org/10.22373/sjhk.v3i2.4398.

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In marry children women, wali (guardian) not be wicked and the majority of scholars requires guardian should fair. However, in community still found practice guardian marriage wicked, especially in district Blangpidie, district Abdya. Thera are three questions research in research this article, first, how procedure wedding at kua district Blangpidie, district Abdya, second, how view tengku gampong district Blangpidie about guardian wicked in wedding, third, what reason dan evidence law that used tengku gampongs and the KUA. to answer problem in tihis research, it will be done with approach case study. The data collected through observation dan interview. Data research analyzed an qualitative with method deskritif-analysis. Results research show first, implementation wedding at kua district Blangpidie done with five procedure, i.e; preparation marriage notice will marriage examination file marriage announcement will marriage implementation contract marriage good at kua or in out KUA. second, did tengku gampong district Blangpidie, the person who wicked like not implement prayer five time, gamble dan drunkenness be be guardian in wedding. Guardian marriage not obeyed fair, which is important is religious Islam puberty dan rational. third, reason dan evidence law that used tengku gampong and the KUA district Blangpidie in set law guardian wicked in wedding have two, i.e; opinion scholars jurisprudence that allow guardian the marriage wicked marry children, not of rules that firmly in regulations legislation about terms guardian should fair dan not wicked. did tengku gampongs and the KUA district Blangpidie, law marriage dan compilation law Islam only requires guardian should religious Islam aqeel dan puberty.

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Galea, Paul. "Readiness for Commitment: Applying Psychological Constructs to Pastoral Issues in Marriage." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 61, no. 3 (September 2007): 205–13. http://dx.doi.org/10.1177/154230500706100305.

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The current crisis in marriage is partly related to people having problems in living their commitments. To investigate this phenomenon, a self-report instrument, the Commitment to Partnership Scale (CPS) was adopted to identify and measure those factors considered essential to marriage commitment: Attachment, Trust, Maturity, Investment, and Values. The CPS was given to 430 people in a significant relationship, from a Roman Catholic population, and from two different groups. One group was a sample of engaged couples during their marriage preparation courses (N=234). The other group consisted of a number of people who had their marriage annulled on psychological grounds (N=49). T-test results showed a significant difference between the two groups on all factors. The CPE was able to identify problem areas with lower than average scores. These were confirmed when a feedback was given. The CPS showed discriminant validity, a reasonable predictable value for commitment, and real possibilities as a valid pastoral tool.

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Faisal, Nasrullah, and Muhammad Wali al-Khalizi. "Guardian For Children Out of Marriage in Marriage (Analysis of Syafi'īyyah Fiqh and Civil law)." Britain International of Humanities and Social Sciences (BIoHS) Journal 2, no. 3 (October 30, 2020): 782–93. http://dx.doi.org/10.33258/biohs.v2i3.495.

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This writing aims to explain the position guardian in marriage according to Fiqh Syafi'īyyah dan Civil Law, as well asto describe guardian for children out of wedlock according to analysis Fiqh Syafi'īyyah and Civil Law.This research includes library research (Library Research). The method used is descriptive analysis research method, the approach used is a normative approach. To assist the preparation of this research the author reads books and books related to the problems to be discussed. The results showed thatposition guardian in marriage according to Fiqh Syafi'īyyah dan Civil law is very important, meaning that at the same time it has the nature of determining the validity of a marriage contract, so that if a marriage contract is carried out by a guardian or his representative, then the marriage contract will be valid, but on the contrary if the marriage contract is not carried out by the guardian or his representative, then The marriage contract is invalid and invalid. So betweenFiqh Syafi'īyyahand Civil Law has the same view regarding position guardian in marriage. The results also show that which become guardian for children out of wedlock according to Fiqh analysis Shafi'īyyah is guardian judge, in this case is the president even though she is a woman, and state officials whose powers are delegated by the president in matters of trustees such as the Minister of Religion and his lowest officials such as the KUA. Whereas according to Civil Law analysis is the biological father of the child provided there is an acknowledgment from the mother and father and is proven by an authentic deed and can be proven based on science and technology.

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

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The Church in urban Africa is seeing an increase in marriages and homes experiencing disruption due to divorce. In a bid to forward discussion on marriage issues, the church has developed material on premarital education. However, much of this material has been adapted from the West. The contribution of an African system to education remains largely unexplored. The purpose of this study is to explore the Kipsigis community’s marriage preparation customs with a view to recommend ways they might inform a local church’s efforts to develop a more culturally relevant curriculum that includes points of integration. While reintroducing principles on marital instruction from a traditional African culture is an unlikely panacea to marriage and family dysfunction in a contemporary context, the study suggests that from an early age, within the context of God’s community, children, youth and adults might learn and value the place of family life. Data collected from in-depth, semi-structured interviews with seven participants in the Kericho District were analyzed using grounded theory procedures of open, axial and selective coding. The study uncovered a cycle of influencers and educators, with the core being family and widening to mentors and the community at large. The context of learning was imbedded in everyday life and moved from unstructured to focused learning as children entered adolescence. The article concludes by suggesting four transferable points of application for integrating principles from traditional culture’s practices: 1) intentional community, 2) intergeneration interaction, 3) integrated learning, and 4) carefully chosen mentors.

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Kh. J. Al-Shamari, Mohannad, and Muzahim Al-Jalili. "TWO OLD BABYLONIAN MARRIAGE CONTRACTS FROM ISIN." Iraq 82 (August 25, 2020): 125–37. http://dx.doi.org/10.1017/irq.2020.5.

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Our study establishes that two tablets from the Iraq Museum are marriage contracts dating to the Old Babylonian period and in particular from the city of Isin. The dating formula of IM 201688 refers to a hitherto unpublished year name for Erra-imittī, who became king of Isin in 1868 BC. The event concerns the making of four large copper lions as a votive offering. This might have been done in preparation for a military campaign in connection with the rivalry between Isin and Larsa. The dating formula of IM 183636 is completely damaged. However, the text includes a witness described as a citizen of Isin. These two tablets are a very useful addition to the limited number of published OB marriage contracts and especially those from Isin. The tablets were written using formulaic legal expressions in Sumerian throughout with the exception of proper names. Both texts show a remarkably equal treatment of the two spouses in matters relating to compensation in the event of divorce.

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TOULIATOS, JOHN. "THE MARRIAGE AND FAMILY THERAPIST: GRADUATE PREPARATION OF A MENTAL HEALTH PROFESSIONAL." Psychological Reports 71, no. 8 (1992): 1195. http://dx.doi.org/10.2466/pr0.71.8.1195-1201.

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Obaid Ali Al-Modaf, Obaid Ali Al-Modaf. "The Role of Guidance Programs in the Awareness of Planning for Marriage and Family Constructing "A Descriptive Analytical Study of Marital Preparation Programs and their Beneficiaries in Jeddah"." journal of king abdulaziz university arts and humanities 21, no. 1 (January 20, 2013): 127–62. http://dx.doi.org/10.4197/art.21-1.4.

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Marriage is a "life-long project" and projects require planning. This study aimed at knowing the role of Marriage Preparation Programs (MPP) in the awareness of marriage planning through: their content, their used means, and the time allocated for lectures and activities. In addition, the study aimed at knowing the point of view of the beneficiaries of these programs about what has been presented and some of their socio-demographic characteristics. The current study is a descriptive study that used two tools to collect field data: a questionnaire to describe and analyze the programs' content and personal interviews with the beneficiaries of these programs. Four MPP- provided by three centers in Jeddah - and seventy-two cases: 32 females and 40 males were chosen through purposive sampling. The major findings of this study can be generalized as followed: I. Marriage goals, sex education, and dialogue between spouses are the most provided subjects by MPP. II. Lectures are the mostly used means to deliver MPPs' content. III. Differences exist between MPPs in terms of allocated time. IV. The most important subjects to be covered by MPP, from the beneficiaries' point of view, are: spouses' rights and duties, dialogue between spouses, the goal of marriage, dealing with anger, sex education, organizing the family budget, and the transference to the marital house. Generally speaking, MPP role in the awareness of marriage planning and family constructing was found to be limited. The study recommended the following: make the results of this research available for MPP providers; do more research in the field of MPP; provide MPP only for the beneficiaries who intend to marry; and design different types of marriage/family education programs for: non-married, married spouses, fathers and mothers, divorced, and widowed beneficiaries.

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Zineldin, Mosad, and Valentina Vasicheva. "Strategic Alliances, Total Relationship Management (TRM) and 5 QS - Why Most of the Marriages and Strategic Alliances are not Sustainable?" Nang Yan Business Journal 2, no. 1 (November 20, 2014): 140–50. http://dx.doi.org/10.2478/nybj-2014-0034.

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Abstract The paper describes theoretically with some empirical evidences the decision and result of strategic alliance as a relationship between people or as a love affair and a commitment to marriage which is ideally, based on shared interest, love, mutual trustworthiness, and commitment to continue the relationship. The main point is that, just as successful human marriages require clarity of needs, purpose, maturity, preparation, patience, nurturing, flexibility, commitment, trust, and compromise, so too will such prerequisites apply to successful organizational strategic alliance relationships. The main task of this conceptual research is to identify the reasons for failures (non-sustainability) of strategic alliances to answer the question of why do they fail. The problem will be later on (phase 2) analysed taking into consideration different industry sectors located in different countries

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Kong, Su Youn, and Sungeun Yang. "A Process Analysis of the Employment Preparation of Chinese International Marriage Migrant Women." Journal of Korean Home Management Association 32, no. 1 (February 28, 2014): 133–50. http://dx.doi.org/10.7466/jkhma.2014.32.1.133.

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Duncan, Stephen F., Jeffry H. Larson, and Shelece McAllister. "Characteristics of Individuals Associated with Involvement in Different Types of Marriage Preparation Interventions." Family Relations 63, no. 5 (November 4, 2014): 680–92. http://dx.doi.org/10.1111/fare.12094.

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Pyźlak, Grzegorz. "Preparation for Marriage and Family Life in Pope Francis’ Apostolic Exhortation Amoris Laetitia." Rocznik Teologii Katolickiej 18 (2019): 85–100. http://dx.doi.org/10.15290/rtk.2019.18.06.

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Murtiawan, I. Wayan Ery Prayana, I. Nyoman Putu Budiartha, and Diah Gayatri Sudibya. "Hak Memelihara Anak setelah Putusnya Perkawinan karena Perceraian Menurut Hukum Adat Bali." Jurnal Analogi Hukum 2, no. 1 (March 4, 2020): 93–97. http://dx.doi.org/10.22225/ah.2.1.1630.93-97.

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Behind the events of marriage and divorce, the existence of children is very important in the life of the Balinese people. Even many married couples are willing to divorce because it does not produce offspring or children in their marriages. The formulation of the problem in this study is: how is the right to care for children after the breakup of marriage due to divorce and how the position of the child according to Balinese customary law is after the termination of marriage due to divorce. The type of research used in the preparation of this proposal is normative legal research. The results of the discussion in this study are those who are obliged to care for children in divorce cases are the father of the child, because marriage according to Hindu law in Bali adheres to the Fatherhood system (Vederrechtelijk), so that the more privileged are purusa or male parties. About custody of children who are underage and breastfeeding usually the court gives custody of the child to the mother, this is due to humanitarian factors for the growth and development of the child. The position of the child after the breakup of marriage is that the child as heir and successor descendant is referred to as the term sentana the importance of the value of the child in accordance with the teachings of Hinduism that animates the lives of Balinese people. Dibalik kejadian perkawinan dan perceraian, keberadaan anak sangat penting dalam kehidupan masyarakat Bali. Bahkan banyak pasangan suami istri rela cerai karena tidak membuahkan keturunan atau anak dalam perkawinannya. Rumusan masalah dalam penelitian ini yaitu: bagaimanakah hak memelihara anak setelah putusnya perkawinan karena perceraian dan bagaimanakah kedudukan anak menurut hukum adat Bali setelah putusnya perkawinan karena perceraian. Tipe penelitian yang dipergunakan dalam penyusunan proposal ini adalah penelitian hukum normatif. Hasil pembahasan dalam penelitian ini adalah yang berkewajiban memelihara anak dalam kasus perceraian adalah ayah dari anak tersebut, karena perkawinan menurut hukum Hindu di Bali menganut sistem Kebapaan (Vederrechtelijk), sehingga yang lebih berhak adalah pihak purusa atau pihak laki-laki. Tentang hak asuh anak yang masih dibawah umur dan sedang menyusui biasanya pengadilan memberikan hak asuh anak tersebut berada pada ibunya, hal tersebut disebabkan karena faktor kemanusiaan demi tumbuh kembang anak. Kedudukan anak setelah putusnya perkawinan adalah anak sebagai ahli waris dan penerus keturunan yang disebut sebagai istilah sentana pentingnya nilai anak tersebut sesuai dengan ajaran Agama Hindu yang menjiwai kehidupan masyarakat Bali.

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Tikhomirov, Boris. "The Marriage Allegation No. 17: Text and Fate (Dostoevsky’s Wedding in Kuznetsk on February 6, 1857)." Неизвестный Достоевский 7, no. 4 (December 2020): 132–57. http://dx.doi.org/10.15393/j10.art.2020.5041.

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The article introduces for the first time the authentic text of the marriage allegation, compiled by the clergy of the Holy Mother of God-Odigitrievsky Church in the city of Kuznetsk in preparation for the wedding of Fedor Mikhailovich Dostoevsky and Maria Dmitrievna Isaeva on February 6, 1857. The original of this document has not been preserved, as it probably burned down during a fire that occurred in the Kuznetsk Church in December 1919. In the biographical literature, the text of the marriage allegation, which dates back to a handwritten copy made around 1916 by the priest of the Odigitrievsky Church, Nikolai Rudichev, is preserved and now stored in the Memorial House of F. M. Dostoevsky in Semey (Semipalatinsk until 2007). In 1916, it was published with a number of inaccuracies by the priest and local historian B. G. Gerasimov in the now-missing publication “Siberian chronicle.” In this article, the marriage search is reproduced from a photocopy of the lost original, which was made in 1910 and is now stored in the Literary and Memorial Museum of F. M. Dostoevsky in St. Petersburg. The signature autograph of the writer under the text of the marriage allegation makes it an official personal document, which warrants the inclusion of the marriage allegation in the main body of the Academic Complete Works of the writer, in the “Official letters and business papers” section. A significant part of the article contains the polemic with the hypothesis of Siberian local historians M. M. Kushnikova and V. V. Togulev, who believe that the said marriage allegation was removed from the Church archives and destroyed before the fire of 1919. They believe that it was done in order to hide the forgery contained in its text, which makes Dostoevsky’s first marriage illegitimate. While agreeing that the document really did contain forgery, the author of the article relies on the then-contemporary legislation in proving that the conclusion about the illegality of the writer’s marriage is a great exaggeration, and the hypothesis about the seizure and destruction of the marriage allegation has no serious grounds.

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