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Journal articles on the topic 'Modern marriage'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Mair, Jane. "A Modern Marriage?" Edinburgh Law Review 10, no. 3 (2006): 333–51. http://dx.doi.org/10.3366/elr.2006.10.3.333.

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2

Umar, Dr H. "ACTUALIZATION OF ISLAMIC LAW IN MODERN LEGISLATION." International Journal of Research -GRANTHAALAYAH 7, no. 6 (2019): 213–22. http://dx.doi.org/10.29121/granthaalayah.v7.i6.2019.798.

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Islamic law in the form of legislation in Indonesia is that which is legally binding on the constitution, even its binding capacity is broader. Therefore, as an organic regulation, sometimes it is not elastic to anticipate the demands of the times and change. For example, Law Number 1 of 1974 concerning Marriage. The law contains Islamic law and is binding on every citizen of the Republic of Indonesia. Problems that occur such as in Jambi Province at this time the fiqh law which is very broad in its scope is worthy of being called "Islamic law" is marriage law, inheritance law and waqf l

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3

NEWTON, GILL. "Clandestine marriage in early modern London: when, where and why?" Continuity and Change 29, no. 2 (2014): 151–80. http://dx.doi.org/10.1017/s0268416014000137.

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ABSTRACTMarriage ceremonies in London were easily available at a wide range of locations before Hardwicke's Marriage Act put a stop to clandestine marriages in 1754. Not constrained to their own parish church, many wed at centres of clandestine marriage such as the Fleet, or in other churches by licence. For particular parish populations, focusing mainly on the suburban majority but with comparisons with the mercantile city centre, this paper considers the relationship between demographic, geographic and social factors (age, residential location, and propensity to engage in premarital sex) and

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4

Badareen, Nayel A. "Shīʿī Marriage Law in the Pre-Modern Period: Who Decides for Women?" Islamic Law and Society 23, № 4 (2016): 368–91. http://dx.doi.org/10.1163/15685195-00234p02.

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This article addresses the differences between jurists of the three Shīʿī sects – Zaydīs, Ismāʿīlīs, and Twelver Shīʿīs – concerning the marriage contract. In general, Zaydī, Ismāʿīlī, and Twelver jurists agree on three elements of the marriage contract of a woman who is an adult, single, and a virgin (bikr). However, they disagree over certain elements of the contract, the dower, the role of the marriage guardian (walī), the minimum legal age for women to marry, and the role of the adult single woman in concluding her own marriage contract. I examine the varying degrees of agency each Shīʿī s

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5

King, Steven. "Chance Encounters? Paths to Household Formation in Early Modern England." International Review of Social History 44, no. 1 (1999): 23–46. http://dx.doi.org/10.1017/s0020859099000358.

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Since 1981, nuptiality has been identified as the main driver of rapid eighteenth-century English population growth. Over the course of the long eighteenth century, “national” rates of female non-marriage declined while female age at first marriage fell by roughly three years, reaching 22–23 years by the 1820s. The cumulative impact of more and earlier marriage on fertility is believed to have greatly outweighed the effect of falling mortality in generating aggregate population growth. Such a perspective has not gone unchallenged. There have been persistent calls for the re-examination of the

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6

McCarthy, Peter. "Mediating modern marriage: A role for marriage counselling?" Sexual and Marital Therapy 12, no. 3 (1997): 275–87. http://dx.doi.org/10.1080/02674659708408170.

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7

Lewis, Earl, and Heidi Ardizzone. "A Modern Cinderella: Race, Sexuality, and Social Class in the Rhinelander Case." International Labor and Working-Class History 51 (April 1997): 129–47. http://dx.doi.org/10.1017/s0147547900002015.

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On November 13, 1924, the first public announcements of white scion Leonard Kip Rhinelander's secret marriage to a working-class “colored” woman, Alice Jones, exploded across the front pages of New York newspapers. Although Rhinelander, a wealthy white socialite, ignored family orders and stayed with his wife through the first week or so of the scandal, few were surprised when he ultimately left her and filed an annulment suit. While New York did not outlaw interracial marriages, Leonard's suit reflected the extent of public sentiment against such marriages. Claiming he had not known Alice was

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8

Kusmayanti, Hazar, and Dede Mulyanto. "PROBLEMATICS CULTURE OF CHILD MARRIAGE IN INDRAMAYU IN A LEGAL AND CULTURAL PRESFECTIVE." Jurnal Pembaharuan Hukum 7, no. 2 (2020): 116. http://dx.doi.org/10.26532/jph.v7i2.9297.

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The problem of marriage is a very common problem for the world community, especially the people of Indonesia, one of the problems is child marriage. the highest likelihood of child marriage is in Indramayu Regency. The purpose of this study is to analyze the practice of child marriage that occurs in Indramayu, the reasons for child marriage. The method of the approach taken by the author is to use a normative juridical approach. Based on the research findings there are obstacles that cause child marriage culture in Indramayu as follows: There are religious views that allow underage marriages,

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9

Waddington, Raymond B. "Marriage in Early Modern Europe." Sixteenth Century Journal 34, no. 2 (2003): 315. http://dx.doi.org/10.2307/20061411.

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10

Jellison, Katherine. "Global Visions of Modern Marriage." Journal of Women's History 30, no. 4 (2018): 178–84. http://dx.doi.org/10.1353/jowh.2018.0048.

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11

Burns, Angie. "The Meanings of Modern Marriage." Feminism & Psychology 13, no. 4 (2003): 511–18. http://dx.doi.org/10.1177/09593535030134015.

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12

Bradley, K. R. "Modern marriage and ancient evidence." Social History 12, no. 2 (1987): 231–35. http://dx.doi.org/10.1080/03071028708567684.

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13

Li, Ying, Di Wang, and Hui Ma. "Modern Wedding Decoration Design Analysis." Advanced Materials Research 450-451 (January 2012): 814–16. http://dx.doi.org/10.4028/www.scientific.net/amr.450-451.814.

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From blood faan civilization. Marriage ceremony, as a traditional conversion, has been drifting away from its original purposes. It becomes a typical consumemily marriage to the modern monogamy, human being has been experiencing several types or forms of marriage and marriage itself become one of the signs for humr behavior and also starting to lead the fashion trend within communities. Modern wedding celebration, especially the environment decoration design, also start to emphasis on the aspect such as significance, mood, aesthetic feeling, class, taste, romance and atmosphere.

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Bobdjonova, Oksana B., and Firuza M. Abdurakhmanova. "Consanguineous marriage as socio-medical problem." I.P. Pavlov Russian Medical Biological Herald 28, no. 2 (2020): 249–58. http://dx.doi.org/10.23888/pavlovj2020282249-258.

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Despite the availability of a large amount of scientific data on the negative impact of consanguineous marriages on the health of children born in such families, the significance of this problem is not decreasing in a number of countries. Aim. Analysis of the modern scientific base on the problem of consanguineous marriages, assessment of their impact on the development of a particular pathology in children. The article reflects the position of modern clinical recommendations, the results of recent studies, and some controversial and unresolved issues. Despite the emerging trend of

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15

Azizah, Uswah. "MARRIAGE, SPIRITUALITY AND MODERN SOCIETY: Al-Ghazali’s Thought." Teosofia 5, no. 1 (2016): 11. http://dx.doi.org/10.21580/tos.v5i1.1716.

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<p><em>Marriage ideally should be a meaningful relationship, but in reality it is not the same. Modern society is questioning marriage that make them confronts dilemma which weaken social responsibility and family ties which, then, susceptible to domestic violence and even ended by divorce. This dilemma lead modern society seek for happiness outside marriage by choosing alternative of marriage; cohabitation, gay-parent family, or staying single (celibacy). The problem is modern society fail to find the meaningful relationship inside marriage. They fulfill material needs but fail fu

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Umami, Hafidhul. "PENCATATAN PERKAWINAN DALAM UNDANG-UNDANG NOMOR 1 TAHUN 1974 TENTANG PERKAWINAN PERSPEKTIF HUKUM ISLAM." Usratuna: Jurnal Hukum Keluarga Islam 4, no. 01 (2020): 46–73. http://dx.doi.org/10.29062/usratuna.v4i01.256.

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Marriage is a very sacred thing considering that it can legalize the relationship between a man and a woman, but many parties consider marriage to be an ordinary bond as evidenced by rampant prostitution wrapped in abusive marriages or contract marriage. It is important to overcome such things by passing the Marriage Law number 1 of 1974 concerning marriage, one of which is related to marriage registration. Islamic law does not explicitly discuss marriage registration, considering that in early Islam (ancient times) there was not much prostitution engineering in the name of marriage, in modern

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Rostovskaya, T. K., A. S. Lukyanets, and N. S. Ryazantsev. "Features and trends of cross-cultural marriages in Japan." Alma mater. Vestnik Vysshey Shkoly, no. 11 (November 2020): 78–83. http://dx.doi.org/10.20339/am.11-20.078.

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Analyzed are peculiarities of creating and developing cross-cultural marriages in modern society. The authors draw attention to the viability of cross-cultural marriages in Japan that account for about 3% of the total number of registered marriages. Special attention is paid to problematic aspects of marriage between Japanese men and Russian girls. Despite existing problems in the life of cross-cultural marriages, the authors note positive role of marriage and family relations between spouses of these marriages, which are able to ensure not only close interaction between representatives of dif

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Fatimah, Irma Putri, Amirudin Amirudin, and Af'idatul Lathifah. "Agama dan Pernikahan Pasangan Beda Agama di Sendangmulyo Semarang." Endogami: Jurnal Ilmiah Kajian Antropologi 3, no. 1 (2019): 1. http://dx.doi.org/10.14710/endogami.3.1.1-8.

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Marriage is the dream of every couple, where marriage is one of the highest forms of commitment in every individual relationship that makes love. In practice marriage is the dream of every couple to continue to be together to build a household. However, the couple's desire now becomes complicated when the marriage is difficult because of different religious beliefs. The difficulty of the legality of interfaith marriages in Indonesia becomes a polemic of interfaith couples in carrying out their marriage legally in the state or religion or even opposition faced with the family. Given this interf

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19

CAPP, BERNARD. "BIGAMOUS MARRIAGE IN EARLY MODERN ENGLAND." Historical Journal 52, no. 3 (2009): 537–56. http://dx.doi.org/10.1017/s0018246x09990021.

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ABSTRACTThough divorce followed by remarriage was illegal in early modern England, a considerable number of people whose marriage had failed or whose spouse had deserted ventured to marry again, either uncertain of the law or choosing to defy it. Bigamy, traditionally a spiritual offence, came to be seen as a significant social problem and was made a felony in 1604. Drawing on ecclesiastical and secular court records and a variety of other sources, this article examines the legal framework, offers a typology of bigamists, and explores the circumstances surrounding their actions. It finds that

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20

Bardet, Jean-Pierre. "Early marriage in pre-modern France." History of the Family 6, no. 3 (2001): 345–63. http://dx.doi.org/10.1016/s1081-602x(01)00076-8.

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21

Harkness, Geoff, and Rana Khaled. "Modern Traditionalism: Consanguineous Marriage in Qatar." Journal of Marriage and Family 76, no. 3 (2014): 587–603. http://dx.doi.org/10.1111/jomf.12106.

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22

Hwang, J. S. "On classical and modern marriage problems." International Journal of Computer Mathematics 28, no. 1-4 (1989): 19–26. http://dx.doi.org/10.1080/00207168908803725.

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23

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 (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 f

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Aminah, Wiwin Siti, Roby Awaludin, and Irfan Hilmi. "Hukum Pernikahan Beda Agama menurut Ulama Indonesia." Istinbath | Jurnal Penelitian Hukum Islam 15, no. 1 (2019): 85. http://dx.doi.org/10.36667/istinbath.v15i1.275.

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Marriage is one of the Sunnatullah which generally applies to all creatures of God, both in humans, animals, and plants. By doing a marriage someone will be protected from the temptations of Satan, both temptations from eyesight and genitals or lust. As the Messenger of Allah has ordered us to marry the person we like by giving them several considerations including his property, his beauty, his offspring, and especially in considering his religious problems. In the modern era, there are now many interfaith marriage practices, especially in Indonesia. With such problems, it is necessary to take

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Palmquist, Stephen R. "Egalitarian sexism: Kant’s defense of monogamy and its implications for the future evolution of marriage II." Ethics & Bioethics 7, no. 3-4 (2017): 127–44. http://dx.doi.org/10.1515/ebce-2017-0018.

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AbstractThis second part of a two-part series exploring implications of the natural differences between the sexes for the cultural evolution of marriage considers how the institution of marriage might evolve, if Kant’s reasons for defending monogamy are extended and applied to a future culture. After summarizing the philosophical framework for making cross-cultural ethical assessments that was introduced in Part I and then explaining Kant’s portrayal of marriage as an antidote to the objectifying tendencies of sex, I summarize Kant’s reasons for rejecting polygamy and for viewing monogamy as t

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Chowdhry, Prem. "Private Lives, State Intervention: Cases of Runaway Marriage in Rural North India." Modern Asian Studies 38, no. 1 (2004): 55–84. http://dx.doi.org/10.1017/s0026749x04001027.

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The introduction of modern concepts like adulthood and sanctity given to individual rights has legally turned the individual settlement of marriage between two consenting adults to be legitimate. Under the Hindu Marriage Act 1955, except for certain incest taboos, the legal restrictions on marriage of two adult Hindus are almost non-existent. Briefly speaking, this means that under the law both sagotra (same gotra) and inter-caste marriages are permitted. Yet, the customary rules regulating marriages in most parts of north India are based upon caste endogamy, village and clan exogamy. While ke

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Amirkhanova, A. K. "MARRIAGE INITIATIVES OF MODERN URBAN YOUTH OF DAGESTAN." History, Archeology and Ethnography of the Caucasus 13, no. 4 (2017): 109–14. http://dx.doi.org/10.32653/ch134109-114.

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Modern marriages in the towns of Dagestan are based primarily on mutual sympathy of young people or are a kind of agreement between parents and children. Young people try not to ignore the role of older relatives in this matter. And even if young people marry with respect to the choice of their parents or religious norms, older relatives tend to acquaint the young people and find out their sympathy towards each other. That is, they try to take into account the opinion of the young people entering into marriage. Modern young people have more opportunities to get acquainted and know each another

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Zekolli Shaqiri, Kaltrina, and Emrije Zuberi. "DIVORCE OF A MARRIAGE IN A MODERN SOCIETY." Knowledge International Journal 34, no. 5 (2019): 1445–49. http://dx.doi.org/10.35120/kij34051445y.

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Divorce is widespread in today's society, with at least fifty percent of marriages ending in divorce. Over time, society has learned to adapt and reconstruct family life and its functioning. Child rearing is no longer the only factor contributing to the success of a society, and other institutions have now begun to play a bigger role. In modern society, more emphasis is placed on others, such as education, which determines the achievements of the individual which in turn influence the success of a society. However, divorce is still considered taboo because it has negative terms associated with

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Jarushina, Кsenia A. "Marriage strategy as a part of modern gender culture." Vestnik of Saint Petersburg State University of Culture, no. 2 (47) (2021): 106–12. http://dx.doi.org/10.30725/2619-0303-2021-2-106-112.

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The article is devoted to a consideration one of the phenomenon gender culture modern citizens – the marriage strategies. This work is based on materials of semi-tructured interviews with young Perm’s families. The information received is 13 case-studies – detailed stories about a marriage choice, a marriage party and elements of family’s daily life. Using the theory gender study and case-study the author divided that materials into some groups of marriage strategies. Criteria of this operation were features of a respondent’s gender identifications. This paper considers a perversion marriage s

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Prelević-Paladino, Aleksandra. "A critique of the jusnaturalist notion of marriage: A view from Italian legal practice." Glasnik Advokatske komore Vojvodine 92, no. 4 (2020): 676–725. http://dx.doi.org/10.5937/gakv92-29078.

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This paper attempts to answer the following research question: What is modern marriage? The author combines the critical analysis of the jusnaturalist view, more precisely the notion of marriage in the work of Robert George, with a conceptual analysis of marriage in the process of its transformation. In order to do this, the author examines the case of Italy, a society with a traditional, Catholic jusnaturalist conception of marriage, which enables testing the jusnaturalist view of marriage and pointing out what makes it dysfunctional in practice. Then, I examine how well-founded the constitue

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Horii, Hoko. "Child Marriage as a ‘Solution’ to Modern Youth in Bali." Progress in Development Studies 20, no. 4 (2020): 282–95. http://dx.doi.org/10.1177/1464993420977793.

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The current international approach to child marriage is the complete prohibition of marriage under the age of 18. Child marriage is considered a problem internationally, and those who practice it tend to be viewed as ‘traditional’, that is, insufficiently modern. This article aims to challenge this viewpoint, by discussing data that show that these young people use under-age marriage as a solution to navigate the modern world in which they live. As child marriage is rather a symptom of unplanned pregnancy outside of wedlock, the policies and programs should be redirected to address this root c

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Chairunnisa, Madiha Dzakiyyah, Hilman Purnama, and Ila Juanda. "Poligami dalam Perspektif Tafsir Modern Al-Manar." Istinbath | Jurnal Penelitian Hukum Islam 15, no. 1 (2019): 29. http://dx.doi.org/10.36667/istinbath.v15i1.273.

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Married is the sunnah of the prophet, although the law of marriage alone for Muslims is determined by its purpose, marriage can be obligatory, sunnah, mubah, even haram is basically adjusted by human intention to get married. The complexity of human life raises several problems in marriage. Among them is the debate about polygamy that has happened so far, which has seized the attention of Muslims, because polygamy is associated with Islamic culture even the sunnah of the prophet. Historically the practice of polygamy has existed since pre-Islamic times. Many figures gave views on polygamy from

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Kolenova, Anastasia, Marina Elagina, and Darya Kiseleva. "The main system value orientations of the personality." E3S Web of Conferences 273 (2021): 10033. http://dx.doi.org/10.1051/e3sconf/202127310033.

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The article is devoted to the problem of systemic value orientations of the personality of girls who are officially and informally married. In the modern world, the values of the family are very strongly influenced by negative trends, non-observance of traditions, unstable marriages, and the collapse of moral norms. Creating a family and fostering values for modern society is a difficult task. The purpose of the study: to identify the value orientations of young girls who are in an informal and official marriage. The paper consistently solves the following problems: the concept of value orient

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34

Simmons, Christina. "“Modern Marriage” for African Americans, 1920–1940." Canadian Review of American Studies 30, no. 3 (2000): 273–300. http://dx.doi.org/10.3138/cras-s030-03-02.

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Masaoka, Kanji. "The Shape of Meanings of Modern Marriage." Kazoku syakaigaku kenkyu 6, no. 6 (1994): 45–52. http://dx.doi.org/10.4234/jjoffamilysociology.6.45.

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Harris, Ethan. "Crying, Sleeping, and the Post-Modern Marriage." Journal of Feminist Family Therapy 11, no. 3 (2000): 41–44. http://dx.doi.org/10.1300/j086v11n03_03.

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37

Bailey, J. "Marriage and Violence: The Early Modern Legacy." English Historical Review CXXIV, no. 509 (2009): 971–72. http://dx.doi.org/10.1093/ehr/cep198.

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38

Savage, Gail. "Modern Marriage: Managing Conflict and Enforcing Compatibility." Journal of Women's History 27, no. 2 (2015): 175–81. http://dx.doi.org/10.1353/jowh.2015.0015.

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39

McNabb, Jennifer. "Marriage and Violence: The Early Modern Legacy." History: Reviews of New Books 37, no. 4 (2009): 154–55. http://dx.doi.org/10.1080/03612759.2009.10527386.

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40

Newton, Janice. "Women And Modern Marriage Among The Orokaivans." Canberra Anthropology 12, no. 1-2 (1989): 28–47. http://dx.doi.org/10.1080/03149098909508495.

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JURDI, ROZZET, and PREM C. SAXENA. "THE PREVALENCE AND CORRELATES OF CONSANGUINEOUS MARRIAGES IN YEMEN: SIMILARITIES AND CONTRASTS WITH OTHER ARAB COUNTRIES." Journal of Biosocial Science 35, no. 1 (2002): 1–13. http://dx.doi.org/10.1017/s0021932003000014.

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Using data on 9762 women from the 1997 Yemen Demographic and Maternal and Child Health Survey, this paper examines the prevalence and socioeconomic correlates of consanguineous marriages in Yemen. The results indicate that 40% of marriages are consanguineous, over 85% of which are between first cousins. The prevalence of consanguineous marriages appears to have increased over time, particularly for the last marriage cohort. As for socioeconomic correlates, the study confirms the inverse association between consanguineous marriages and women’s education and occupation, age at marriage and econo

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Kasarkina, Elena N., and Alyona A. Antipova. "Influence of socio-cultural attitudes on marriage of modern youth in Mordovia (on the example of Saransk)." Finno-Ugric World 12, no. 4 (2020): 411–22. http://dx.doi.org/10.15507/2076-2577.012.2020.04.411-422.

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Introduction. The article is based on the results of a sociological study. The relevance of the research is based on the fact that building interpersonal relationships in the field of premarital behavior is one of the priorities for young people. The result of these relationships is the formation of their own vision, opinion and position in relation to the creation of a family and marriage. Marriage attitudes are formed in young people under the influence of socio-cultural factors that have to be faced both by an individual and by young people of a particular society. The purpose of the articl

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Sadnyini, Ida Ayu, and A. A. A. Ngurah Tini Rusmini Gorda. "Social Changes of Traditional Rules in Facing Contemporary Developments: A Sociological Study of Intercaste Marriagein Balinese Society." International Journal of Criminology and Sociology 10 (December 31, 2020): 79–83. http://dx.doi.org/10.6000/1929-4409.2021.10.11.

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Nowadays, it is important to examine the impetus for changes of traditional rules in facing contemporary developments and in this regard, this study took a private subject of rules on inter-caste marriage in the Balinese Hindu community. In this context, this study aims to investigate how the inter-caste marriage system is run as an effort to bridge traditional values and modern values based on legal equality and citizenship by taking Balinese society. This research is empirical research with a historical approach with the object of the research is inter-caste marriages. The results showed tha

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Nave, Carmen. "Marriage in Kumasi, Ghana: Locally Emergent Practices in the Colonial/Modern Gender System." Hypatia 32, no. 3 (2017): 557–73. http://dx.doi.org/10.1111/hypa.12338.

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In this article, I use ethnographic and historical evidence to consider marriage as a particular locus of what Maria Lugones has called “the colonial/modern gender system.” By bringing specific research on marriage among the matrilineal Asante of Kumasi, Ghana, together with a consideration of global ideals of marriage and gender, I argue that marriage and the family are key sites through which the subjugation of women in Africa can be understood, but that this requires local and historical contextualization. To do this, I trace the emergence and current local expression of “companionate marri

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Yarotskiy, Petro L. "Issues of marriage and family with regard in the context of woman’s innovative role in Catholic Church." Religious Freedom, no. 21 (December 21, 2018): 64–79. http://dx.doi.org/10.32420/rs.2018.21.1221.

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The article is based on the value of the human personality and the principle of mercy proposed by Pope Francis. It explores the threats to the modern functioning of the Catholic Church in the context of globalization and secularization of the issues of marriage and family that were submitted to discussion and decision-making by the Extraordinary Synod of the Catholic Church Bishops holding in 2014 – 2016 in Rome. The work of this Synod proved the conservatism and the lack of readiness of the synodal bishops to resolve the crisis situation with modern family which was assessed by Francis as a c

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Hasballah, Khairuddin. "The Milk Al-Yamin Concept as a Validity of Sexual Relationship in a Modern Context: an Analysis of Muhammad Syahrur's Thoughts." Samarah: Jurnal Hukum Keluarga dan Hukum Islam 4, no. 2 (2020): 337. http://dx.doi.org/10.22373/sjhk.v4i2.7068.

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In the understanding of fiqh turats, the concept of milk al-yamin is affecting the legal protection for oppressed slaves during the Jahiliyah period. According to Syahrur, the concept of milk al-yamin had similarities and differences with the marriage contract. The similarity lies in the ability to have sexual relations, while the difference is that a marriage contract is not merely a sexual relationship, but it has a legal effect on the production of the rights and obligations of a husband and wife to build a family, and other social activities related to mushaharah. Milk al-yamin does not ar

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Muttaqin, Muhammad Ngizzul. "UNREGISTERED MARRIAGE BETWEEN INDONESIAN CITIZENS AND FOREIGN CITIZENS WITH THE LEGAL PERSPECTIVE OF MARRIAGE IN INDONESIA." Jurnal Ilmiah Mizani: Wacana Hukum, Ekonomi Dan Keagamaan 7, no. 2 (2020): 149. http://dx.doi.org/10.29300/mzn.v7i2.3396.

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The practice of unregistered marriage between Indonesian citizens and foreign nationals always raises legal problems, both the law of marriage and the legal consequences of the marriage. This article aims to provide concrete legal solutions and steps to the practice of unregistered marriage between Indonesian citizens and foreign nationals. This study used literature research with qualitative descriptive methods, through a normative legal approach. The results show that unregistered marriage is a social symptom of modern society which always occurs in the practice of today’s society. Although

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Banerjee, Abhijit, Esther Duflo, Maitreesh Ghatak, and Jeanne Lafortune. "Marry for What? Caste and Mate Selection in Modern India." American Economic Journal: Microeconomics 5, no. 2 (2013): 33–72. http://dx.doi.org/10.1257/mic.5.2.33.

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This paper analyzes how preferences for a noneconomic characteristic (e.g., caste) can affect equilibrium patterns of matching, and empirically evaluates this in the context of middle-class Indian arranged marriages. We show theoretically how the equilibrium consequences of caste depend on whether preferences are towards one's own group or for “marrying up.” We then estimate actual preferences for caste and other attributes using a unique dataset of individuals who placed matrimonial advertisements and find only a strong preference for in-caste marriage. This translates, in equilibrium, in cas

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Finch, A. J. "Sexual Relations and Marriage in Later Medieval Normandy." Journal of Ecclesiastical History 47, no. 2 (1996): 236–56. http://dx.doi.org/10.1017/s0022046900012859.

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The evidence left by the medieval church courts has proved to be a rich source for the study of both the social and legal aspects of marriage. This has been particularly true for the records of matrimonial litigation generated by the English courts as well as those from the continent and, to a lesser extent, Ireland. Much of this interest has focused on the instance business of the courts, corresponding roughly to modern-day civil litigation. In the context of the English courts, this usually involved an attempt to establish the existence of a valid marriage. Less attention has been paid to th

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Chatterjee, Nandini. "English Law, Brahmo Marriage, and the Problem of Religious Difference: Civil Marriage Laws in Britain and India." Comparative Studies in Society and History 52, no. 3 (2010): 524–52. http://dx.doi.org/10.1017/s0010417510000290.

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On the face of it, civil marriage represents both the most typical and most anodyne aspect of modern law. One might say that by instituting civil marriage, a bureaucratic, enumerative, and secularized state permits its subjects absolute individual choice of marital partners, and concurrently, by refusing to take into account the religious affiliation of any party, grants total freedom of religious faith. As such, it may be seen as a quintessentially modern phenomenon, connected through the adjective “civil” with other distinctively modern concepts such as civil society, all of which point to a

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