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1
Wati, Ririn Yunda, Alimron Alimron, Abu Mansur, and Sofyan Sofyan. "POLA ASUH ORANG TUA YANG BERPOLIGAMI DALAM MENDIDIK AKHLAK ANAK (STUDI KASUS DI DESA V JEMENANG KECAMATAN RAMBANG DANGKU KABUPATEN MUARA ENIM)." Jurnal PAI Raden Fatah 3, no. 1 (2021): 97–110. http://dx.doi.org/10.19109/pairf.v3i1.5405.
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Parenting patterns of polygamy parents in educating children's morals (case study in V Jemenang Village, Rambang Dangku District, Muara Enim Regency). The formulation of the problem in this research is how is the parenting style of polygamy parents in educating children's morals (case study in Jemenang V village, Rambang Dangku district, Muara Enim Regency)? as well as what are the obstacles faced by polygamy parents in educating children's morals (case study in V Jemenang Village, Rambang Dangku District, Muara Enim Regency). The purpose of this study was to determine how parenting practices of polygamy parents in educating child morals in V Jemenang Village, Rambang Dangku District, Muara Enim Regency and to find out what are the obstacles faced by polygamy parents in educating child morals in V Jemenang Village, Rambang Dangku District, Muara District Enim.
 This research is a qualitative research. Data collection techniques in this study used interview, observation and documentation methods. Data analysis in this study uses data analysis from Miles and Huberman which includes data reduction, data display, and conclusion drawing or verification of data (conclusion drawing or verification). Based on the results of the study show that First, many ways or patterns of parenting that are used by parents who practice polygamy in educating children is the authoritarian parenting, democratic parenting, and permissive parenting, Second, the obstacles faced by parents who polygamy in educating child morals are , lack of economy so that the time between parent (father) and child is reduced, so that the lack of communication between child and parent, the sharing of affection so that the lack of affection felt by the child, parental attention is lacking so that the child falls into wrong promiscuity, and the rigors of the ego children have that makes it difficult for parents to educate children.
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Sa’dan, Masthuriyah. "POLIGAMI ATAS NAMA AGAMA: Studi Kasus Kiai Madura." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 16, no. 1 (2015): 89. http://dx.doi.org/10.14421/esensia.v16i1.989.
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Having more than one wife for Madurese Kyai is not unusual. In fact, parents would feel proud and happy when their daughters are proposed to be one of the Kyai’s wifes. This discussion exclude the fact of socio economic factors and the low level of knowledge and education among Madurese girls. In this context, some Kyais that served as role models and religious leaders, have taken the benefit through the theological proposition that polygamy is the sunnah of the Prophet and Islam. It is urgent then to reconstruct the paradigms of some kyais and Madurese community. Applying a contemporary socio humanities approach and Feminist Islamic analysis, the article constitutes that polygamy is the result of unfair religious interpretations of gender. In this regard, polygamy is a crime in the form of marriage since polygamy is only for the man’s libido and sexual modus. In other word, polygamy violates women and children’s human rights.
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Ali Syahputra. "Representasi Poligami Dalam Film “Bismillah Kunikahi Suamimu”." QISTHOSIA : Jurnal Syariah dan Hukum 5, no. 1 (2024): 30–41. http://dx.doi.org/10.46870/jhki.v5i1.756.
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This paper examines the practice of polygamy represented in the film Bismillah Kunikahi Suamimu by Vyntiana Itari. This paper explores the phenomenon of polygamy in a film that raises the question of how polygamy is represented in the film Bismillah Kunikahi Suamimu. The issue of polygamy in a film is very interesting to study to see if a film can provide education to the public. Through this film, people will easily gain knowledge, even though they are just watching, but without realizing they will gain knowledge. This research uses a qualitative approach by using Sara Mills' discourse analysis, the researcher's subjective interpretation is based on the representation theory developed by Stuart Hall. This paper focuses on the perspective of feminism and analyzes the position of the subject-object and the audience in representing polygamy in the film "Bismillah Kunikahi Suamimu". In this paper, it is found that the movie "Bismillah Kunikahi Suamimu" depicts polygamy from the perspective of women who are empirically the objects in the practice of polygamy. So that it provides more space to provide definitions related to polygamy experienced by women. The results of this study show that in filmmaking, the director is more likely to take the story from a woman's point of view so that the audience will see events from a woman's perspective. The conflict found in the movie "Bismillah Kunikahi Suamimu" is the inner war of women and the unwillingness of parents when their children are polygamous.
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Jumala, Nirwani, and Muhammad Zawil. "Sakinah Family Portrait In A Polygamous Family (The Impact of Polygamy On The Welfare Of Children In Families In North Aceh Region, Indonesia)." Inovasi-Jurnal Diklat Keagamaan 17, no. 1 (2023): 88–99. http://dx.doi.org/10.52048/inovasi.v17i1.405.
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ABSTRACT 
 This study aims to describe the portrait of the Sakinah family in a polygamous family, as well as to reveal the impact of polygamous marriage on children's welfare in North Aceh, Indonesia. This research was conducted using a qualitative approach with field research and library research. Data collection techniques through interviews, observation, and literature studies. Primary data sources were 32 participants consisting of 8 polygamous husbands, 5 first wives, 7-second wives, 1 third wife, 1 fourth wife, and 10 children in polygamous families. Secondary data sources from the field consisted of Islamic religious counsellors who served at the KUA, and community leaders in the North Aceh district. The results of this study indicate that respondents define a sakinah family as a comfortable household condition, fulfilling a living both physically and spiritually, as basic needs consisting of food, clothing, shelter, worship, education, affection and fair treatment for all family members. The Sakinah family is also associated with polygamous status, where there are respondents who understand that the Sakinah family is a family that is free from the practice of polygamy. The way polygamy practices affect the well-being of children in the family. Open and legal polygamous marriages have a positive impact on children because husbands/fathers are able to be fair in the family. The relationship between family members is quite harmonious, both the relationship between children and parents, as well as other family members. Meanwhile, secret polygamous marriages tend to have a negative impact on children. Husbands/fathers tend to neglect their responsibilities as heads of the family. The relationship between children and their parents and fellow family members is not always harmonious. The practice of polygamy can affect children's lives in three aspects. Psychologically, polygamous marriage families make children lose confidence, stress or depression, wepping, get angry and hate their parents. In terms of education, children experience a decrease in achievement. The inability of parents to pay school fees causes children to drop out of school. In the social aspect, children who live in a polygamous family experience isolation from friends and get bullying from peers or neighbours. Children also tend to withdraw from social life
 
 Keywords: Polygamous Marriage, Sakinah Family, Children’s Life, Aceh Indonesia
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Rishadi, Andi. "MODERNISASI HUKUM KELUARGA ISLAM MELALUI PELIBATAN ANAK DALAM PROSES PERIZINAN POLIGAMI (Perspektif Hak Asasi Manusia dan Sadd adz-Dzari’ah)." Muẚṣarah: Jurnal Kajian Islam Kontemporer 4, no. 1 (2022): 57. http://dx.doi.org/10.18592/msr.v4i1.6560.
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AbstractIn community life, it isn’t uncommon to find polygamous families. This may seem normal, but not many polygamists think about the impact of polygamy itself. Children are often the aggrieved parties in polygamous families, both physically and psychologically. The involvement of children to give permission for polygamy to their parents seems very potential in this era. The permit acts as an effort to protect the possibility of endangering children’s rights and discrimination in the family. If all this time the rights of the wife to be polygamous were protected by law, then the rights of the children should also be taken into consideration. Like a wife, children also have the right to have their opinions heard when their father wants to practice polygamy.This research is a normative legal research, using a philosophical approach, historical approach, and analytical approach. The legal materials used consist of primary, secondary and tertiary legal materials. The three legal materials are collected using a documentary study technique, after that it will be analyzed qualitatively. To answer the formulation of the problem, will be used legal protection theory, justice theory, marriage theory, the procedure for polygamy, human rights theory, and sadd adz-dzari’ah theory.This research resulted in the finding that the participation of children in granting permission for polygamy to their parents is an urgent matter, considering that many children are victims of violence and their human rights are oppressed as a result of the disharmony of parents who practice polygamy.Keywords: Children’s Rights, Polygamy Permit, Human Rights, Sadd Adz-Dzari’ah.Abstrak: Dalam kehidupan masyarakat, tidak jarang ditemukan adanya keluarga poligami. Hal ini mungkin terlihat lumrah, namun tidak banyak pelaku poligami yang memikirkan dampak dari poligami itu sendiri. Anak sering kali menjadi pihak yang dirugikan dalam keluarga poligami, baik secara fisik maupun psikis. Keterlibatan anak untuk memberikan izin poligami terhadap orang tuanya kiranya sangat potensial di era sekarang ini. Izin tersebut berperan sebagai upaya perlindungan kemungkinan terancamnya hak-hak anak dan diskriminasi dalam keluarga. Jika selama ini hak istri yang akan dipoligami dilindungi oleh undang-undang, maka sudah sepatutnya hak anak juga menjadi bahan pertimbangan. Sebagaimana istri, anak juga berhak didengar pendapatnya ketika ayahnya ingin melakukan poligami. Penelitian ini adalah penelitian hukum normatif, dengan menggunakan pendekatan philosophical approach, historical approach, dan analytical approach. Untuk bahan hukum yang digunakan terdiri dari bahan hukum primer, sekunder dan tersier. Ketiga bahan hukum tersebut dikumpulkan dengan teknik studi dokumenter, setelahnya akan dianalisis secara kualitatif. Untuk menjawab rumusan masalah akan digunakan teori perlindungan hukum, teori keadilan, teori perkawinan, tata cara poligami, teori hak asasi manusia dan teori sadd adz-dzari’ah.Penelitian ini menghasilkan temuan bahwa keikutsertaan anak dalam pemberian izin poligami terhadap orang tuanya merupakan hal yang urgen, mengingat banyaknya anak yang menjadi korban kekerasan dan tertindas hak asasinya akibat dari ketidakharmonisan orang tua yang melakukan poligamiKata Kunci: Hak Anak, Hak Asasi Manusia, Izin Poligami, Sadd Adz-Dzari’ah.
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Esiri, May Omogho. "Social change and marriage structure in Nigeria." International research journal of management, IT and social sciences 8, no. 3 (2021): 228–35. http://dx.doi.org/10.21744/irjmis.v8n3.1487.
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Marriage as a social institution has undergone changes in structure in contemporary Nigeria. Whether in simple or complex societies, social change is a universal phenomenon. In most cultural groups in indigenous Nigeria, marriage is usually an arrangement between two individuals. As a result there is pressure on the spouses to make the marriage a success bearing in mind the fact that any problem will usually affect both families and strain the otherwise cordial relationship between them. Again, polygyny commonly known as polygamy is the most practiced marriage system. However, the marriage structure in Nigeria today has not been the same. It is found in the name of modernization or civilization that a girl and a boy may decide to marry away from their parents’ place of residence and without their consent. Monogamous marriage is now increasingly encouraged and practiced. The paper thus examines the extent of social change in the Nigerian marriage structure.
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Dr., Djè Amenan Cécile. "Land Tenure, Parental Marital Status and Child Labor in Cocoa Farming in Diégonéfla-Lahouda (Côte d'Ivoire)." International Journal of Social Science and Human Research 08, no. 01 (2025): 463–70. https://doi.org/10.5281/zenodo.14718239.
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The aim of the present study was to assess the variability in the degree of child labor constraint in cocoa farming at Lahouda in the sub-prefecture of Diégonéfla in Côte d'Ivoire, according to the land tenure status and marital type of their parents. 50 children, 20 girls and 30 boys, all attending school and aged between 10 and 16, were interviewed using a questionnaire and a semi-directive interview. The results show that the children of farmers who do not own cocoa plots are subject to heavy labor, while those of farmers who do own plots are not. The results also show that the children of polygamous cocoa farmers are in binding labor, while those of monogamous farmers are in non-binding labor. To achieve this, Côte d'Ivoire needs to include farmers in social security policies and regulate work and sharecropping contracts in cocoa farming. In addition, it needs to raise awareness among polygamous cocoa families about household financial management.
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Zubair Abbasi, Muhammad, and Shahbaz Ahmad Cheema. "Polygamy and Second Marriage under Muslim Family Law in Pakistan." Islamic Studies 59, no. 1 (2020): 29–50. https://doi.org/10.52541/isiri.v59i1.1168.
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Under classical Islamic family law, a husband has the right to enter into a maximum of four marriages at a time. State regulation under the Muslim Family Laws Ordinance 1961 (MFLO), however, has restricted such privilege of husbands by requiring them to get permission for their polygamous marriages from the Union Council based on valid reason. Failure to do so is a criminal offence liable to punishment including imprisonment and fine. In addition to surveying the statutes and case law on the regulation of polygamy, this paper analyzes the impact of second marriage of parents on their right to the custody of children. Based on this analysis, we argue that the official Muslim family law in Pakistan prefers monogamy not only by regulating polygamous marriages, but also by denying the right of custody of children to polygamous husbands.
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Susanti, Titi, Ramadhan Syahmedi, and Hafsah Hafsah. "Religious Protection of Children in Polygamic Families in Langkat Regency Based on Law Number 35 of 2014 Concerning Child Protection." Jurnal Ilmiah Mizani: Wacana Hukum, Ekonomi Dan Keagamaan 9, no. 2 (2024): 320. http://dx.doi.org/10.29300/mzn.v9i2.2936.
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There are the forms of attention to children's religious values that cannot be implemented properly in polygamous families in Langkat Regency. Responding to the polygamy cases in Langkat Regency, this is an interesting phenomenon to study regarding the protection of the child's religion in the family. This study was field research, with its approach normative. religious protection for children based on Law number 35 of 2014 in several articles, namely articles 6, 25, 26, 39 and 43. The impact on child victims of polygamy who do not receive religious protection in Langkat Regency is that the child is psychologically disturbed. Never again did he hear calls or invitations to pray in congregation, recite the Koran or the advice he had received from his parents. Plus, friends who lack good morals. So that children often find their solutions to all the problems they face. Children become misdirected due to promiscuity and experience depression, so few are trapped in the diseased environment of society. So that children often find their solutions to all the problems they face. Children become misdirected due to promiscuity and experience depression, so few are trapped in the diseased environment of society. However, not all children who are victims of polygamy at this level become wrong associations. There are also those whose personality is getting better. Because attention from his father is still given, although not like before, his mother at home is also protective of his association. The surrounding community and religious leaders also play a role in embracing him so that he remains in an association that brings benefit
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Putri, Salsabila Karina, and Mutiah S.Sos., M.I.Kom. "COMMUNICATION PATTERNS OF SINGLE MOTHERS IN THE EDUCATION OF ADOLESCENT CHILDREN IN MOJOKERTO." Commercium 8, no. 1 (2024): 11–22. http://dx.doi.org/10.26740/tc.v8i1.58591.
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In 2022, there will be 4,253 couples in Mojokerto who will divorce, the causes are quarrels, economicproblems, polygamy and apostasy. Jetis District in Mojokerto has the highest divorce rate, which has animpact on the increasing number of single parents. Divorce not only has an impact on husband and wife,but also on children, especially teenagers. The impact includes feelings of insecurity, loneliness, andfeelings of guilt in children. Researchers used a qualitative approach with phenomenological methodsand three communication patterns, namely, Authoritarian, Authoritative, and Permissive. The researchresults showed that of the 6 single parents studied, the family communication patterns applied varied,including Authoritarian, Authoritative, and Permissive. This research aims to understand how singleparent mothers' communication patterns influence their relationships with their teenage children and theformation of teenagers' self-concept. In facing the challenging teenage years, effective communicationbetween single parents and children is very important to ensure healthy development and a goodrelationship between the two. The research results showed that of the 6 single parents in Jetis, Mojokerto,there were variations in the family communication patterns they adopted. Most use authoritative patterns which have been proven to be effective in educating teenagers. proven authoritative, suitable for use bysingle parents educating teenage children.
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Herlambang, Saifuddin. "Interpretasi milenial Muhammad Shahrur tentang isu-isu perempuan." F1000Research 12 (September 26, 2024): 39. http://dx.doi.org/10.12688/f1000research.125653.4.
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Background This study examines Muhammad Shahrur’s theory of limits and women’s issues. This theory adjusts the muhkamat verses to remain relevant to sociocultural conditions while remining within the jurisdiction of Allah SWT. Shahrur’s approach conveyed women as different from traditional ulemas and controversial. Therefore, it is necessary to describe Shahrur’s theory and interpretation of women’s issues. Methods This was an exploratory bibliographic study using descriptive-hermeneutic analysis. Two of Shahrur’s books were selected and five chapters from Al-Kitāb wa Al-Qur’ān, Qirā’ah Mu’āshirah and five chapters from Nahw Ushūl al-Jadīdah Li al-Fiqh al-Islāmy; Fiqh al-Mar’ah . Results Shahrur’s interpretations on women’s issues are: a) relationships between teenagers of the opposite sex without marriage or living together are “halal” if they follow their will without a contract and are accompanied by syecih, or permission; b) the maximum limit of the hijab is to cover the entire body except the face and palms. In contrast, the minimum limit covers the juyūb, including cleavage under the armpits, body parts, genitals, and buttocks. Apart from these, it does not include intimate parts and adapts to the community. c) Women’s intimate parts are shown only to the seven groups: brothers, fathers, children of a sibling, parents of one’s wives, and their children; d) Polygamy has both an upper limit and a lower limit. Shahrur allows polygamy under two conditions: widows with children whose husbands left them to protect them; polygamy has two limitations: a limit for quantity and a limit for quality; and e) the law of adultery has a lower and upper limit. Conclusion According to Shahrur, women’s issues are divided into four limits: sometimes they are at the upper limit and sometimes at the lower limit. Shahrur’s linguistic approach finally led him to draw the conclusion that the product of Islamic law is highly dependent on the sociocultural context.
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Herlambang, Saifuddin. "Muhammad Shahrur's millenial interpretation of women’s issues." F1000Research 12 (January 10, 2023): 39. http://dx.doi.org/10.12688/f1000research.125653.1.
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Background: This study examines Muhammad Shahrur's theory of limits and women’s issues. This theory adjusts the muhkamat verses to remain relevant to sociocultural conditions while remining within the jurisdiction of Allah SWT. Shahrur's approach conveyed women as different from traditional ulema, and controversial. Therefore, it is necessary to describe Shahrur's theory and interpretation on women issues. Methods: This was an exploratory bibliographic study using descriptive-hermeneutic analysis. Two of Shahrur's books were selected and five chapters from Al-Kitāb wa Al-Qur’ān, Qirā’ah Mu’āshirah and five chapters from Nahw Ushūl al-Jadīdah Li al-Fiqh al-Islāmy; Fiqh al-Mar'ah . Results: Shahrur’s interpretations on women issues are: a) relationships between teenagers of the opposite sex without marriage or living together is "halal" if it follows their will, without a contract, being accompanied by syecih or permission, b) The maximum limit of hijab is to cover the entire body except the face and palms. In contrast, the minimum limit covers the juyūb, including cleavage under the armpits, body parts, genitals, and buttocks. Apart from these, it does not include intimate parts and adapts to the community. c) women's intimate parts are shown only to the seven groups; brothers, fathers, children of a sibling, parents of one's wives and their children, d) Polygamy has both an upper limit and lower limit. Shahrur allows polygamy under two conditions: widows with children whose husbands left them to protect them, polygamy has two limitations, limit for quantity and limit for quality, e) the law of adultery has a lower and upper limit. Conclusion: According to Shahrur, women's issues are divided into four limits, sometimes they are at the upper limit and sometimes at the lower limit. Shahrur's linguistic approach finally led him to draw a conclusion that the product of Islamic law is highly dependent on the sociocultural context.
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Herlambang, Saifuddin. "Muhammad Shahrur's millenial interpretation of women’s issues." F1000Research 12 (August 8, 2023): 39. http://dx.doi.org/10.12688/f1000research.125653.2.
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Background: This study examines Muhammad Shahrur's theory of limits and women’s issues. This theory adjusts the muhkamat verses to remain relevant to sociocultural conditions while remining within the jurisdiction of Allah SWT. Shahrur's approach conveyed women as different from traditional ulema, and controversial. Therefore, it is necessary to describe Shahrur's theory and interpretation on women issues. Methods: This was an exploratory bibliographic study using descriptive-hermeneutic analysis. Two of Shahrur's books were selected and five chapters from Al-Kitāb wa Al-Qur’ān, Qirā’ah Mu’āshirah and five chapters from Nahw Ushūl al-Jadīdah Li al-Fiqh al-Islāmy; Fiqh al-Mar'ah . Results: Shahrur’s interpretations on women issues are: a) relationships between teenagers of the opposite sex without marriage or living together is "halal" if it follows their will, without a contract, being accompanied by syecih or permission, b) The maximum limit of hijab is to cover the entire body except the face and palms. In contrast, the minimum limit covers the juyūb, including cleavage under the armpits, body parts, genitals, and buttocks. Apart from these, it does not include intimate parts and adapts to the community. c) women's intimate parts are shown only to the seven groups; brothers, fathers, children of a sibling, parents of one's wives and their children, d) Polygamy has both an upper limit and lower limit. Shahrur allows polygamy under two conditions: widows with children whose husbands left them to protect them, polygamy has two limitations, limit for quantity and limit for quality, e) the law of adultery has a lower and upper limit. Conclusion: According to Shahrur, women's issues are divided into four limits, sometimes they are at the upper limit and sometimes at the lower limit. Shahrur's linguistic approach finally led him to draw a conclusion that the product of Islamic law is highly dependent on the sociocultural context.
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Herlambang, Saifuddin. "Muhammad Shahrur's millenial interpretation of women’s issues." F1000Research 12 (March 20, 2024): 39. http://dx.doi.org/10.12688/f1000research.125653.3.
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Background This study examines Muhammad Shahrur’s theory of limits and women’s issues. This theory adjusts the muhkamat verses to remain relevant to sociocultural conditions while remining within the jurisdiction of Allah SWT. Shahrur’s approach conveyed women as different from traditional ulemas and controversial. Therefore, it is necessary to describe Shahrur’s theory and interpretation of women’s issues. Methods This was an exploratory bibliographic study using descriptive-hermeneutic analysis. Two of Shahrur’s books were selected and five chapters from Al-Kitāb wa Al-Qur’ān, Qirā’ah Mu’āshirah and five chapters from Nahw Ushūl al-Jadīdah Li al-Fiqh al-Islāmy; Fiqh al-Mar’ah . Results Shahrur’s interpretations on women’s issues are: a) relationships between teenagers of the opposite sex without marriage or living together are “halal” if they follow their will without a contract and are accompanied by syecih, or permission; b) the maximum limit of the hijab is to cover the entire body except the face and palms. In contrast, the minimum limit covers the juyūb, including cleavage under the armpits, body parts, genitals, and buttocks. Apart from these, it does not include intimate parts and adapts to the community. c) Women’s intimate parts are shown only to the seven groups: brothers, fathers, children of a sibling, parents of one’s wives, and their children; d) Polygamy has both an upper limit and a lower limit. Shahrur allows polygamy under two conditions: widows with children whose husbands left them to protect them; polygamy has two limitations: a limit for quantity and a limit for quality; and e) the law of adultery has a lower and upper limit. Conclusion According to Shahrur, women’s issues are divided into four limits: sometimes they are at the upper limit and sometimes at the lower limit. Shahrur’s linguistic approach finally led him to draw the conclusion that the product of Islamic law is highly dependent on the sociocultural context.
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Faizah, Zahidah Azzah, and Muh Zaim Azhar. "Kehidupan Anak Yang Orang Tuanya Poligami di Desa Sagu Flores Timur." Ulumul Syar'i : Jurnal Ilmu-Ilmu Hukum dan Syariah 11, no. 1 (2022): 19–40. http://dx.doi.org/10.52051/ulumulsyari.v11i1.154.
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This study is motivated by the existence of the life of children in polygamous families. At the age of vulnerable children with surrounding conditions, the task of parents in accompanying and helping to meet the needs of children is very important. Polygamous parents certainly know the additional burdens of polygamy in Islam. The purpose of this study is to find out the life of children whose parents are polygamous by reviewing Islamic law. This type of research is a descriptive field study. In data collection, researchers use interview techniques to informants and observations, as well as data analysis with data reduction, data display, and data verification. From this study it was found that children's lives are fulfilled in terms of biophysical. However, 3 out of 4 children in other needs such as mental, social and spiritual terms are not well met. The conclusion of this study, which is reviewed from Islamic law, is only fulfilled in terms of finances. However, there will be no mental, social and spiritual needs that are a priority in Islam. So that this unbalanced thing makes children abandoned in terms of spirituality, and this is not in accordance with Islamic law.
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Amoran, O. E., M. O. Onadeko, and J. D. Adeniyi. "Parental Influence on Adolescent Sexual Initiation Practices in Ibadan, Nigeria." International Quarterly of Community Health Education 23, no. 1 (2003): 73–81. http://dx.doi.org/10.2190/u8vj-0ufe-hryu-j48l.
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This community-based study was carried out to determine parental role on adolescents' sexual initiation practice in Ibadan, Nigeria. A random sample of 274 adolescents was selected from the community. Information on socio-demographic characteristics and sexual behaviors were collected using a structured close-ended self-administered questionnaire. A total of 40.5% of the adolescents in the sample were sexually experienced. Early exposure to sex education by mothers was found to encourage early sexual initiation ( p < 0.001). Significantly more adolescents (43.2%) who sought sexual information from their peers were sexually experienced compared with 25.2%, 14.4%, and 17.1% of those who sought information from parents, teachers, and other sources such as media, religious centers, etc., respectively ( p = 0.004). Mothers were more involved in sexuality communication with these adolescents than fathers (40.9% vs. 16.8%). The higher the level of education of the parents, the less likely the adolescents were sexually initiated ( p = 0.004). Furthermore, polygamous family background and loss of one or more parents were found to be associated with early sexual initiation practice ( p = 0.008 and 0.009, respectively). The study shows an increased sexual initiation with parental illiteracy, polygamy, and parental deaths among adolescents in Ibadan, Nigeria.
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Mian, Saadat Ali Nadeem, Abdul Hameed Dr., and Nawazish Ali Nadeem Mr. "AN ANALYTICAL STUDY OF MARRIAGE, REMARRIAGE, DIVORCE, AND POLYGAMY IN THE LIGHT OF ISLAM." AL-MISBAH research journal 4, no. 3 (2024): 25–36. https://doi.org/10.5281/zenodo.14454808.
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<strong>ABSTRACT</strong> A well-functioning family comprises of the husband's parents and blood relatives in addition to the couple and their offspring, according to this definition of a family. The fact that a strong family structure is necessary for the existence of a robust social structure suggests the importance of the home. Any nation's progress is dependent on this institution. A weakened family structure can lead to the disappearance of human conduct, social responsibility consciousness, and belief in one's place in society. Marriage is regarded as both a holy institution and a complex legal structure governed by a range of customs and laws in many cultures and religions. Marriage is viewed under Muslim law as a civic contract between a male and a female. We'll look at Muslim law's current perspectives on second marriages and whether they are permissible. In Islam, the subject of second marriage is intricate and steeped in history. The legal processes pertaining to women's rights in divorce and remarriage safeguard. Empowering society is the first step toward building a powerful and progressive country. An analytical examination of marriage, divorce, remarriage, and polygamy in the context of Islam is presented in this article.
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Saleh, Kasmawati, Hambali Thalib, and Ma'ruf Hafidz. "Perlindungan Hukum TerhadapAnak Dalam Keluarga Poligami: Pespektif Hukum Positif Indonesia." Journal of Lex Theory (JLT) 1, no. 1 (2020): 1–18. http://dx.doi.org/10.52103/jlt.v1i1.41.
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Penelitian bertujuan untuk untuk mendeskripsikan kedudukan anak dalam perkawinan poligami, dan untuk mendeskripsikan perlindungan hukum hak anak dalam keluarga poligami. Tipe penelitian ini adalah normatif, Pendekatan yang digunakan dalam penelitian ini adalah pendekatan perundang-undangan dan dan pendekata konseptual, kemudian dilakukan analisis deskripsi, argumentasi, interpretasi dan sistematisasi. Hasil Penelitian penulis mendapatkan bahwa: Kedudukan anak dalam perkawinan poligami berdasarkan hukum islam adalah melekatnya hak radla yakni hak anak untuk mendapatkan pelayanan, hak hadlanah yakni hak anak untuk diasuh serta didik sejak bayi, hak walayah yakni hak perwakilan yang diberikan sampai anak tumbuh dewasa balig, hak nafkah yakni hak berhubungan langsung dengan kedua orangtua (nasab). Sedangkan menurut undang-undang perkawinan adalah kedua orang tua wajib memelihara dan mendidik anak-anak mereka sebaik-baiknya, kawajiban yang dimaksud disini, berlaku sampai anak itu kawin atau dapat berdiri sendiri. Didalam Peraturan Perundang-Undangan di Indonesia pemberian perlindungan hak anak dalam izin poligami belum diatur secara khusus, namun ada beberapa pasal yang terkait dengan perlindungan hak anak dalam izin poligami diantaranya, Pasal 55 Ayat 2 sampai Ayat 3 Kompilasi Hukum Islam. Undang-Undang Nomor 1 Tahun 1974 tentang perkawinan Pasal 4 dan 5 dan Peraturan Pemerintah Nomor 10 Tahun 1983 juga membahas mengenai poligami.
 The study aims to: describe the position of a child in a polygamous marriage, and to describe the legal protection of children in polygamous families. This type of research is a normative approach used in this study is the approach of legislation and and pendekata conceptual, then analysis the description, argumentation, interpretation and systematization. Results The study authors found that: The position of the child in a polygamous marriage under the laws of Islam are sticking right radla the child's right to get the service, right hadlanah the rights of children to be raised as well as students from infancy, the right Walayah the rights of representation granted until the child grows up puberty, rights or the right living in direct contact with both parents (nasab). Meanwhile, according to marriage law is both parents are obliged to maintain and educate their children as well as possible, our obligations in question here, valid until the child is married or can stand alone. In Regulation Legislation in Indonesia providing protection of children's rights in the permission for polygamy is not specifically regulated, but there are several articles related to the protection of children's rights in the permission for polygamy among others, Article 55 Paragraph 2 to Article 3 Compilation of Islamic Law. Act No. 1 of 1974 on the marriage of Articles 4 and 5 and Government Regulation No. 10 of 1983 also talked about polygamy.
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Bakoush, Omran, Amin Bredan, and Srdjan Denic. "KIN AND NON-KIN MARRIAGES AND FAMILY STRUCTURE IN A RICH TRIBAL SOCIETY." Journal of Biosocial Science 48, no. 6 (2016): 797–805. http://dx.doi.org/10.1017/s0021932015000474.
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SummaryHuman consanguinity is often attributed to poverty, lack of education and social insecurity. Nevertheless, kin unions continue to be arranged in socioeconomically transformed societies. This study examined the structure of families and marriages in the rich tribal society of the United Arab Emirates, which has had a high gross domestic product for the last two generations and currently has one of the highest in the world. The respondents were 217 national medical students whose families are proportionally distributed to the population of the country emirates. The rate of parental consanguinity (defined as a union of any two cousins) was 36%. The social status and mean size of consanguineous and non-consanguineous families were not significantly different. In non-consanguineous families, polygamy was more common and the number of half-siblings per family was higher. The extended families were on average 7% larger among non-consanguineous families. In contrast, for the extended families of the participants’ grandparents, non-consanguineous families were smaller than their consanguineous counterparts. Participants from consanguineous families indicated that marriage of either a son or daughter was more difficult to arrange than did participants from non-consanguineous families. Though consanguineous parents had their offspring marry consanguineously more often than non-consanguineous parents, the numbers of married offspring in the two groups of families were not different. Consanguineous parents have more difficulty than non-consanguineous parents in finding spouses for themselves and for their offspring, and they arranged kin marriages for their children more often.
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Habiburrahman, Muhammad, Moh Fadli, Siti Hamidah, and Djumikasih. "FORM OF CONSTITUTIONAL RIGHTS OF WIFE AND CHILDREN AS VICTIMS OF SIRRI POLYGAMY." Journal of Social Sciences 6, no. 2 (2023): 159–71. http://dx.doi.org/10.52326/jss.utm.2023.6(2).14.
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The phenomenon of sirri polygamous marriages, or without the permission of a legal wife and without the permission of the Religious Courts, common in Banjar Regency, South Kalimantan Province, still raises arguments for and against. Originally the meaning of sirri marriage was intended for the case where the conditions of marriage were not met, but now it has been extended to marriages that meet the conditions but have not been registered with the religious affairs office (KUA) of the sub-sector for those who are Muslim. The purpose of the study was to elucidate the constitutional rights of wives and children who were neglected as victims of polygamous marriages in Banjar Regency. This research is a type of empirical legal research with statutory, case and conceptual approaches. The results of the analysis show that sirri polygamy has an impact in the form of constitutional losses for spouses and children. If a polygamous marriage has received permission from the first wife, then the sirri wife can be well received and does not receive social sanctions in society, as well as the children of sirri polygamy are well received and equal in society. Sociologically, a child of a qualifying sirri polygamous marriage is legitimate, so the legal relationship between the child and both parents is one of kinship and inheritance. The constitutional issue for children of sirri polygamous marriages takes the form of legal issues related to identity rights. This is inseparable from the usual factors in an area, where for the Banjar community children born in wedlock, whether Sirri or registered, are considered legitimate children.
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Shofa, Ida Kurnia, and Putri Evta Chairinisa. "POLYGAMY IN MINANGKABAU TAFSIR: A COMPARATIVE STUDY OF THE THOUGHTS OF SULAIMAN AR-RASULI AND BUYA HAMKA." Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin 10, no. 2 (2023): 349–68. http://dx.doi.org/10.21274/kontem.2022.10.2.349-368.
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This writing will discuss how QS An-Nisa verse 3 is understood by two modern Minangkabau scholars who are different, namely Syeikh Sulaiman Ar-Rasuli and Buya Hamka. The purpose of this research is to find out the differences in the interpretation of these two scholars, who each have different socio-historical backgrounds. This research is a library research using comparative analysis method and sociological approach. The results show that there is a difference in the interpretation of polygamy by these two scholars. Syeikh Sulaiman Ar-Rasuli tends to connect the text with the cultural context in society, while Buya Hamka prefers to criticize culture in his interpretation. This is caused by several factors, including the personal experiences of each scholar. In addition, Ar-Rasuli is a polygamist, while Hamka does not do it due to personal experience related to his parents' marriage.
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Lee-Jenkins, Stacey S. Y., Myron L. Smith, Brian D. Wisenden, Alex Wong, and Jean-Guy J. Godin. "Genetic evidence for mixed broods and extra-pair matings in a socially monogamous biparental cichlid fish." Behaviour 152, no. 11 (2015): 1507–26. http://dx.doi.org/10.1163/1568539x-00003289.
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Mobile young under parental care have a high potential for intermixing with other broods, which potentially increases the costs to the foster parents. Here, we examined for the first time the genetic composition of wild-caught broods of the convict cichlid (Amatitlania siquia), a socially monogamous biparental fish, for evidence of brood mixing and adoption. Our microsatellite genotyping data revealed that 79% of broods contained adopted young. Moreover, 25% of broods contained adopted sibsets likely arising from extra-pair matings, a phenomenon hitherto not documented for this species. Overall, adopted foreign fry and host fry in mixed broods were generally different in body length, as would be expected if they have different parents. However, fry from possible extra-pair matings were similar in body length to host fry, suggesting that they are of similar age. Our results are important because they reveal a very high prevalence and degree of brood mixing, and indicate that social monogamy does not necessarily lead to genetic monogamy in the convict cichlid in nature. These findings raise questions about potential brood-mixing mechanisms and the reproductive ecology (especially opportunities for polygamy in nature) of this important model species in the study of animal behaviour.
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KWANGS WILSON, EWAAR, Dr OTIENO EVANS, and Dr EVELYNE KANUS. "EFFECTS OF POLYGAMY ON ACADEMIC PERFORMANCE OF PUPILS IN PUBLIC PRIMARY SCHOOLS IN TOWNSHIP WARD, TURKANA CENTRAL SUBCOUNTY, KENYA." INTERNATIONAL JOURNAL OF RESEARCH IN EDUCATION HUMANITIES AND COMMERCE 04, no. 03 (2023): 274–84. http://dx.doi.org/10.37602/ijrehc.2023.4322.
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Polygamy is considered both in developing and developed countries as a determinant of child schooling performance. Empirical findings from developed countries consistently confirm that the trade-off between reduced parental involvement and education exerts negative pressure on academic performance. The purpose of the study was to examine the effects of parental involvement in polygamous families on the academic performance of public primary pupils in the Township Ward of Turkana Central Sub County. The study was anchored on Structural Functionalism Theory because of its explicit exposure to how family socialization as a basic social unit builds on the well-being of the future of the individuals in society. The study adopted mixed methods research design. The target population was 42763 comprising 21374 primary school pupils, their 21374 parents, and 15 head teachers in the Township Ward of Turkana Central Sub County. The researcher adopted a purposive sampling technique in selecting the pupils and the head teachers who participated in the study. Quantitative data was collected using close-ended questionnaires from pupils and polygamous parents while qualitative data was collected from the headteachers using interview schedules. Quantitative data analysis techniques included percentages and mean. Study findings were presented using frequency distribution tables. Qualitative data was analyzed through categorical themes. The study revealed that reduced parental involvement affects negatively the academic performance of pupils in Turkana. The study also revealed that the percentage of educated mothers and fathers from polygamous families is as low consequently leading to a low parental involvement in the child’s academic work. In light of the findings, the study proposed recommendations to various stakeholders to formulate policies that will ensure local leaders unite and launch a robust community sensitization campaign on the importance of parental involvement in the studies of their children.
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Habib, Ghulam, Muhammad Urfan Ullah Allama, Taiyyaba Khanum, Roohi Naeem, and Ayesha Khan. "A Literature Search on Child Abuse and Neglect: a Case Of Pakistan." International Journal of Social Health 2, no. 7 (2023): 471–85. http://dx.doi.org/10.58860/ijsh.v2i7.74.
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This study seeks to throw some light on child abuse worrisome social ill. The research focused on secondary data available of different countries, particularly Pakistan. Content analysis is carried out. Various forms of malpractices on children such as sexual abuse, neglect, physical and emotional harm were mentioned as some of the ills perpetrated against them by step mothers, uncles, non-relatives and sometimes their parents. Even though the most frequent forms of these abuses varied from one region to another, some of them such as neglect, sexual abuse and physical harm were reported in almost all the regions. Early and forced marriage was declared by some discussants in the northern regions especially among the Moslem community. The reported causes of these ill-treatments are jealousy from childless step mothers, ignorance, false accusation of witchcraft and stealing, polygamy, poverty, consumption of alcohol and substance abuse.
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Musa, Titilayo M., and Margaret M. Dosunmu. "PARENTAL SEPARATION AND ITS EFFECTS ON JUNIOR SECONDARY SCHOOL STUDENTS BEHAVIOUR." Kampala International University Interdisciplinary Journal of Humanities and Social Sciences 3, no. 1 (2022): 13–20. http://dx.doi.org/10.59568/kijhus-2022-3-1-02.
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The paper x-rayed the parental roles in the behaviour of the child in his childhood period. Parental separation may arises from several indicators such as death, Insincerity on the path of a spouse, Polygamy effects, job transfers and divorce among others. In such situation, the child is left under the care of a single parent and where such parent had little default in the care of the child the consequential effect is always enormous on the behaviour of the child either in the school setting or in the society at large. Two hypotheses are tested at 0.04 level of significant and the results indicated a significant difference in behaviour of children raised in the intact home and those raised by a single parent. There is also no significant differences between male and female children raised in single parent home and intact home. A recommendation made among others was that parents should endeavour to settle their differences and avoid separations for the sake of children behaviour development
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Jumarim, Jumarim. "The Practice of Adoption in the Sasak Community and Its Implications for Marriage Law in Indonesia." Samarah: Jurnal Hukum Keluarga dan Hukum Islam 8, no. 1 (2024): 445. http://dx.doi.org/10.22373/sjhk.v8i1.18581.
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Adopting a child is a tradition that has long been practiced by Arab society and continues to this day. The practice of adopting children when Islam came was then perfected by the Prophet Muhammad PBUH, so that it has a basis in Islamic law. This study explores adoption practices in contemporary Sasak society and their implications for reformulating Islamic Marriage Law. This research uses a normative juridical approach analyzed with the theory of maqāṣid al-sharī'ah. The data analyzed are laws, legal regulations and decisions of religious courts on the island of Lombok, West Nusa Tenggara regarding child adoption cases and norms regarding child protection as normative legal material. These data sources are collected through documentation techniques and analysed using data compaction, display, and conclusion-drawing stages, employing analogical and teleological legal interpretation approaches. The study identifies three classifications of adopted children based on marital status and the presence of biological parents: legitimate children, illegitimate children, and children with unclear status. The research upholds the Islamic legal principle that adoption does not sever the child's lineage from their biological parents, even if their existence is unknown, and does not establish a lineage between the adopted child and their adoptive parents. The study has three implications for Islamic marriage law in Indonesia: including adoption provisions in the Marriage Law, eliminating the article that allows polygamy as a solution for childless couples, and adding requirements for marriages involving "unclear children" as authentic evidence to prove no blood relation between the prospective bride and groom, thus preventing invalid marriages.
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Amni, Sri Sofiana, and Suwarjo Suwarjo. "Undergraduate Students’ Marriage." Jurnal Bimbingan dan Konseling Islam 10, no. 2 (2020): 218–26. http://dx.doi.org/10.29080/jbki.2020.10.2.218-226.
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The aims of this research were (1) to get the information of underlying factors of college students’ marriage during their studies, (2) to find out the exact problems of college students’ marriage during their studies, and (3) to find out the ways to solve the problems of college students’ marriage during their studies. This research was a qualitative research using a case study research design. The main units of analysis were three pairs of respondents and their parents and friends. The data were gained by means of observation, documentation, and interview. The validity of data was obtained through triangulation technique and triangulation source. Data analysis techniques were conducted by adopting interactive model Miles & Huberman. The results showed: (1) Underlying factors of marriage included a) internal factors such as love and knowledge of religion, b) external factors such as encouragement from parents, unwed pregnancy, economic factors, and social and cultural circumstances. (2) Problems faced by married college students during their study were. a) academic problems, that is often do not go to college, laziness and bad time management, b) non-academic problems such as their monotonous and selfish personality and polygamy case as well. (3) The solution of college students’ marriage problems was time management, college leave, dialogue to solve the problems, consultation with religious figures and motivation.
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Jamilatu Rohmah, Nana. "Analisis Semiotika Roland Barthes dalam Novel Istri Kedua Karya Asma Nadia dan Isa Alamsyah." Journal of Communication Studies 2, no. 1 (2022): 37–59. http://dx.doi.org/10.37680/jcs.v2i1.1344.
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Preaching is one of the obligations for Muslims. There are various ways to preach or convey Islamic teachings in accordance with the Qur'an and As-Sunnah. One of them is the contemporary method, namely by using and following current technological developments, one of which is the bil-qalam media or written media such as literary works in the form of novels.
 One of them is the novel Second Wives by Asma Nadia and Isa Alamsyah which tells the true story of polygamous marriage and the consequences of being a second woman. In addition, there are also da'wah messages that can be used as lessons for life in the future.
 This study uses a qualitative research method with Roland Barthes' Semiotics approach. The source of this research data comes from primary data obtained from the print of the novel Second Wife with data collection techniques in the form of observation, collecting and documentation. The results of this study indicate that the novel Istri Second by Asma Nadia provides a clear picture both in denotation, connotation and myth about the message of da'wah contained in the novel Istri Second. da'wah message about the wisdom of a polygamous marriage and interfaith marriage. Married couples who abuse the meaning of polygamous marriage and interfaith marriage. Islam and state laws allow men to practice polygamy on the condition that they can act fairly and are able to provide for their wives and children physically and mentally. And in Islam and the law on marriage prohibits interfaith marriages because they are considered invalid. In a marriage there is a responsibility that must be carried out as a parent, namely nurturing and educating their children. Even though one day there is a divorce, the children are still the responsibility of their parents until they reach adulthood. And as children, we must obey and respect our parents because the pleasure of Allah lies in the pleasure of the parents, and the wrath of Allah lies in the wrath of the parents.
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Kholis, Nurkholis. "Implikasi Hukum Praktik Perkawinan Adat Suku Baduy Dalam Perspektif Hukum Islam Dan Hukum Positif." Jurnal Pengabdian Masyarakat dan Penelitian Thawalib 1, no. 2 (2022): 127–43. http://dx.doi.org/10.54150/thame.v1i2.80.
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Marriage is a natural law that must occur and be carried out by every human being without exception, including for the people of the Baduy Tribe. For the Baduy tribe who adhere to customs and culture, marriage is arranged in such a way that the procedure must be in accordance with applicable customary provisions. The procedure for marriage, starting from the proposal process to fostering a household, is regulated in the binding provisions of Baduy customary institutions. The bride and groom are chosen by their parents, in practice the bride and groom will pronounce the creed, witnessed by Naib as the head. The marriages they carry out are not registered or do not have a marriage book, as is generally the case for marriages carried out by citizens in Indonesia, this is because they collide with what they believe. The implementation of the marriage contract and reception for the bride and groom was carried out at the Traditional Hall led by Pu'un to ratify the marriage. In terms of the marriage system, the Baduy people do not recognize polygamy and divorce. However, they are only allowed to remarry if one of them dies.
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Fatmawati, Fatmawati, and Kasmiati Kasmiati. "PENYEBAB PERCERAIAN DALAM KELUARGA DI KOTA PALU." Musawa: Journal for Gender Studies 13, no. 2 (2021): 150–69. http://dx.doi.org/10.24239/msw.v13i2.858.
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Divorce is a result of the inability of husband and wife to overcome problems in the household. Based on data from the Palu City Ahama Court, husband and wife's opinion occurred a lot in palu city. For this reason, this study aims to explain the causes of husband and wife divorce in Palu City. Through field research by reviewing and analyzing data from interviews, observations, and dolumentation, qualitative analysis can be done. From the results of the analysis, it was found that the phenomenon of the cause of divorce in Palu City in terms of internal in the household environment occurred because one party left the obligation to make a living for the survival of the family with a percentage of 45.38%, the occurrence of moral crises such as gambling, drunkenness with a percentage of 6.62%, excessive jealousy that caused heartache with a percentage of 3.01%, Disputes that occur continuously with a percentage of 29.51%, unhealthy polygamy 1.80%. Furthermore, another cause of divorce in Palu City is in terms of external factors, is because parents who interfere too much in household affairs with a percentage of 8.20%, other parties as third parties by spreading slander whose percentage reaches 2.40%.
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Ngwoke, Raphael Iroabuchi, Ngozi Ohakamike Obeka, Adaobi Fidelia Okonkwo, and Chukwuma Ogbonnaya Chukwu. "Influence of the Economic Status of Families on the Academic Achievement of Junior Secondary Students in English in Umuahia South Local Government Area of Abia State, Nigeria." Global Journal of Arts, Humanities and Social Sciences 12, no. 6 (2024): 57–67. http://dx.doi.org/10.37745/gjahss.2013/vol12n65767.
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The study focused on Influence of the Economic Status of Families on the Academic Achievement of Junior Secondary Students in English in Umuahia South Local Government Area of Abia State, Nigeria. Descriptive survey was used to study a population of 9,550 families. A sample size of 350 parents was selected for the study through simple random sampling technique. The instrument for data collection was a structured questionnaire entitled “Influence of Family Economy on Students’ Academic Achievement (IFESAA). Instrument for data analysis were mean and standard deviation. Findings revealed that family economic status and polygamy influenced students’ academic achievement between the year 2018 and 2022 in Umuahia South Local Government Area of Abia State. Based on the findings, it was recommended that the voting populace should be properly educated on their voting rights, and the need to use their voting power to install governments that would pay attention to education which is one of the commonest social services any government can give to her citizens; and that the Abia State Orientation Agency should be properly positioned to carry out grass root orientation on the negative economic impact of breeding too many children than one can maintain.
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van Dijk, René E., Tamás Székely, Jan Komdeur, Ákos Pogány, Tim W. Fawcett, and Franz J. Weissing. "Individual variation and the resolution of conflict over parental care in penduline tits." Proceedings of the Royal Society B: Biological Sciences 279, no. 1735 (2011): 1927–36. http://dx.doi.org/10.1098/rspb.2011.2297.
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Eurasian penduline tits ( Remiz pendulinus ) have an unusually diverse breeding system consisting of frequent male and female polygamy, and uniparental care by the male or the female. Intriguingly, 30 to 40 per cent of all nests are deserted by both parents. To understand the evolution of this diverse breeding system and frequent clutch desertion, we use 6 years of field data to derive fitness expectations for males and females depending on whether or not they care for their offspring. The resulting payoff matrix corresponds to an asymmetric Snowdrift Game with two alternative evolutionarily stable strategies (ESSs): female-only and male-only care. This, however, does not explain the polymorphism in care strategies and frequent biparental desertion, because theory predicts that one of the two ESSs should have spread to fixation. Using a bootstrapping approach, we demonstrate that taking account of individual variation in payoffs explains the patterns of care better than a model based on the average population payoff matrix. In particular, a model incorporating differences in male attractiveness closely predicts the observed frequencies of male and female desertion. Our work highlights the need for a new generation of individual-based evolutionary game-theoretic models.
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Bukola, Jane David, Opeyemi Adebayo David, Florence Anabel Monday, et al. "Gender stereotypes in Lola Shoneyin's the secret lives of baba Segi's wives." World Journal of Advanced Research and Reviews 23, no. 1 (2024): 1845–68. https://doi.org/10.5281/zenodo.14801650.
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This research focuses on gender stereotypes in selected African literary text. The way in which some African writers view gender inequalities and stereotypes in their characters is explored. We will also be able to see who is involved and affected by these gender inequalities and how. What determines beliefs about the ability and appropriate role of women? An overwhelming majority of men and women born early in the 20th century thought women should not work; a majority now believes that work is appropriate for both genders. Betty Friedan (1963) postulated that beliefs about gender were formed by consumer goods producers, but a simple model suggests that such firms would only have the incentive to supply error, when mass persuasion is cheap, when their products complement women’s time in the household, and when individual producers have significant market power (1). Such conditions seem unlikely to be universal, or even common, but gender stereotypes have a long history. To explain that history, we turn to a second model where parents perpetuate beliefs out of a desire to encourage the production of grandchildren. Undersupply of female education will encourage daughters’ fertility, directly by reducing the opportunity cost of their time and indirectly by leading daughters to believe that they are less capable. Children will be particularly susceptible to persuasion if they overestimate their parents’ altruism toward themselves. The supply of persuasion will diminish if women work before childbearing, which may explain why gender-related beliefs changed radically among generations born in the 1940s.
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Oyedeji, OA, and GA Oyedeji. "Human Immunodeficiency Virus Infected Children and Attendant Social Issues Seen At a Nigerian Paediatric Anti-Retroviral Clinic." International Journal of Science and Healthcare Research 4, no. 3 (2019): 229–37. https://doi.org/10.5281/zenodo.3935467.
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<strong>Background:</strong> HIV infected individuals have other challenging social issues apart from stigmatization. There is a need to fill the gap in knowledge on other attendant social issues associated with paediatric HIV disease and how they impact on care. <strong>Aim:</strong> To document the social issues identified among children attending the paediatric anti-retroviral clinic of Nigerian tertiary hospital, with a view to discovering how this affects the care of the patients. <strong>Methodology:</strong> Consecutive consenting HIV infected children and their care givers attending Ladoke Akitola University of Technology Teaching Hospital, Osogbo, South West Nigeria, were studied. Information on their socio-demographic details and perceived social challenges and how they affect care was obtained. Data obtained was analysed using SPSS version 16. <strong>Results:</strong> Of the 55 children studied 43(78.2%) had social issues. Some children had more than 1 social issue. The ages of the children studied ranged from 3 months to 13years, with a mean of 5.7 ± 3.2 and the 55 consisted of 28 boys and 27 girls giving a male to female ratio of 1.0: 1.0. The range and mean of the ages of the fathers was 20 – 71years and 43.2 ± 10.3years respectively, while it was 20 – 54 years and 34.7 ± 5.8 years respectively for the mothers. The social issues identified were non-disclosure of HIV status to the HIV infected children, fear of stigmatization of children and accompanying caregiver or parents, sero-discordant HIV status of the parents, death of one or both parents (single or double Orphans), single parent, divorced or separated parents, parental polygamy. Other social issues are low socioeconomic status, poor parental education, neglect of the HIV infected child and residence in remote rural settings. All of the social issues listed impacted negatively in one way or the other on the care of the HIV infected children. <strong>Conclusion:</strong> Social issues are common among HIV infected children. Effective strategies to mitigate against the effect of these social issues need to be identified and instituted in order to improve on care.
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Oyedeji, Olusola Adetunji, Olasunkanmi Oladapo Olubanjo, and Gabriel Ademola Oyedeji. "Social characteristics associated with outcome of paediatric human immunodeficiency virus admissions." International Journal of Contemporary Pediatrics 6, no. 4 (2019): 1620. http://dx.doi.org/10.18203/2349-3291.ijcp20192765.
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Background: Information on social characteristics in human immunodeficiency virus (HIV) infected Nigerian children is scarce. The association between social characteristics such as single parenthood, low socio-economic status, polygamy and lack of parental education on the outcome of paediatric HIV admissions has been under studied.Methods: Information was obtained from the case notes of HIV infected children between the year 2006 and 2012 at a Nigerian tertiary hospital. Details of the information extracted include socio-demographics, diagnoses and outcome of management. Data was analysed with the SPSS 18 software.Results: Fifty (1.73%) of the total 2897 paediatric admissions were due to HIV disease. The mean age of the children studied was 3.7±2.9years and the 50 children were made up by 27 boys and 23 girls, giving a male to female ratio of 1:0.9. The mean age of the mothers and fathers were 28.7 and 36.7 years respectively. Pneumonia, septicaemia and tuberculosis accounted for more than 60% of admissions. Five (10.0%) children were from the upper, 12 (24.0%) from the middle and 33 (766.0%) from the lower socioeconomic classes. Twenty-four parents (couples) were both sero-positive for HIV and 7 discordant. Nineteen (38.0%) could not be classified because the status of the father was unknown. Of the 7 sero-discordant parents, 3 sero-negative fathers neglected their families. Thirty-nine children were from monogamous homes, nine from polygamous and two were raised by single parents. There were two discharges against medical advice and eleven deaths. The average number of siblings of the children studied was 2.57±2.1. Mortalities on admission were significantly associated with, parental financial constraints and the admitted HIV infected child having more than one sibling (p<0.05).Conclusions: It was concluded that appropriate interventions to manage these associations will most likely improve the outcome of admissions. Strategies of improving disclosure and prevention of negative outcome of disclosures, such as family neglect in sero-discordant couples also need to be identified.
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Fitrotin Febriani, Elok, and Anwar Efendi. "Sociological Aspects in Siti Nurbaya's Novel by Marah Rusli." International Journal of Linguistics, Literature and Translation 5, no. 4 (2022): 167–71. http://dx.doi.org/10.32996/ijllt.2022.5.4.20.
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There is a close relationship between literature and life because the social function of literature is how it involves itself in people's lives. The purpose of this research is to find out the sociology of literature, which examines it through three contexts, first, the social context of the author; second, literature as a mirror of society; third, the social function of literature in the novel Siti Nurbaya by Marah Rusli. The method in this research uses descriptive qualitative. In this case, the writer first describes the social context of Marah Rusli's novel Siti Nurbaya, then analyzes the content of the novel and then looks at the relationship between the problems in the novel, and then adjusts it to socio-cultural conditions. The results of the analysis show that Siti Nurbaya's novel, in terms of the author's social context, that in Siti Nurbaya's novel, is based on the bad experience of the author, Marah Rusli. Siti Nurbaya's novel reflects the many problems of society in Siti Nurbaya's era, such as polygamy, pride in nobility, customs in Padang, child sacrifices for their parents, and so on. Meanwhile, there is a social function of literature in the novel, which includes rebellion, literary works as entertainment, and entertainingly teaching something.
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Alam, Dody Wahono Suryo. "Implementasi Hukum Keluarga Islam Dalam Kehidupan Kontemporer." AL-MIKRAJ Jurnal Studi Islam dan Humaniora (E-ISSN 2745-4584) 4, no. 02 (2024): 119–32. http://dx.doi.org/10.37680/almikraj.v4i02.4525.
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The aim of the research is to describe the implementation of Islamic family law in contemporary life. The research was conducted qualitatively through literature study. Data collection techniques with documentation and data management with data reduction and presentation. The research results show: (1) marriage is the process of uniting two human beings (as a halal couple) which is carried out through a religious court with the principles of freedom to choose a partner, equality, gentleness, deliberation and mutual acceptance. (2) divorce is the process of severing the marriage bond resulting from several problems involving religious courts in the implementation process. The principles that must be considered are making the divorce process more difficult, implementing effective mediation and reviewing divorce procedural law. (3) childcare is a way for parents to develop their children's psychological and physical development by educating, guiding or directing. The principles that need to be considered are maintaining the child's nature, developing the child's potential, providing clear direction and doing it in stages. (4) polygamy is a marriage carried out by one husband with several wives, the implementation of which must pay attention to applicable legal regulations. The principles that must be taken into account are having easy morals, strong faith, sufficient assets, doing this because it is an emergency and must be fair.
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Tin, Tin Aung. "The Study of the Traditional Culture of the Salon Nationals." Dagon University Research Journal Vol.7, No.1, no. 2016 (2019): Pg.45–55. https://doi.org/10.5281/zenodo.3554854.
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The Salon nationals are those who were struggling for their existence by fishing, catching leeches, cutting barnacles, finding birds nests, diving pearls. The Salon nationals are the most skillful persons in diving. It is learnt in ancient time even the newly child was thrown into the sea. In ancient time the Salon nationals used not to wear shirts but only wore longyis. At present, with the development of the modern era and with the encouragement and directions of the State Government the Salon nationals has developed in knowledge and view and has begun to wear the full national dress. Since ancient time a Salon male has the right to marry more than one woman. The wealthy people used to practice the polygamy custom more though marriage is conducted by the consent of parents, they have the right divorce. The marriage conduct has controlled marriage to reduce divorce and commitment of his conduct. In ancient time the Salon national did not used to bury the corpse in the ground, but abandoned it by putting on a scaffold build up on tree in an island. At present they have begun to bury the corpses. Therefore, with an intention not to gradually disappear of Salon nationals residing in the archipelagos in lower Myanmar, it is proposed that the plan should be laid down and implemented by the Government of the Union of Myanmar
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Pison, Gilles. "La démographie de la polygamie." Population Vol. 41, no. 1 (1986): 93–122. http://dx.doi.org/10.3917/popu.p1986.41n1.0122.
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Résumé PisoN Gilles. — La démographie de la polygamie. Trois questions démographiques soulevées par la polygamie sont examinées ici. La première concerne le fonctionnement du marché matrimonial : comment la polygamie s'accomode-t-elle de l'égalité numérique entre les sexes ? L'étude d'une population africaine prise comme exemple, les Peul Bandé du Sénégal Oriental, met en évidence les différents mécanismes de la polygamie, les principaux étant la différence d'âge au premier mariage entre hommes et femmes et le remariage rapide et intensif des veuves et divorcées. La deuxième question porte sur l'effet de la polygamie sur la fécondité. Deux types d'effet sont distingués, un effet individuel, qui semble négligeable, et un effet collectif, sans doute positif : la polygamie semble favoriser une fécondité féminine d'ensemble élevée, par le biais d'une forte durée moyenne passée en union. La troisième question concerne la famille et la parenté dans les populations polygames. Les écarts entre rythmes de reproduction masculine et féminine sont à l'origine d'une asymétrie marquée de la parenté entre côté paternel et côté maternel et retentissent indirectement sur les mariages entre apparentés. La polygamie, dominante en Afrique au sud du Sahara, s'y maintient de façon étonnante; cela résulte des contraintes démographiques qui s'exercent sur le marché matrimonial et qui ne permettent pas sa disparition soudaine et aussi des résistances au changement de la famille et de la parenté, intimement liées à la polygamie.
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Eka and Siti Sofiyah. "TINJAUAN MAQASHID SYARI'AH TERHADAP FATWA PENGHARAMAN NIKAH SIRRI OLEH PCNU CIREBON." El 'Aailah: Jurnal Kajian Hukum Keluarga 3, no. 2 (2024): 133–47. http://dx.doi.org/10.59270/aailah.v3i2.251.
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The prohibition of unregistered marriage is the formulation of Bahtsul Masail Fatwa of the PCNU Cirebon District. According to the Bahtsul Masail Nahdlatul Ulama Institute (LBMNU), unregistered marriages are marriages that occur without any notification and registration at the Religious Affairs Office (KUA) and it occurs because there is a problem. This research aims to find out the contents of the fatwa formulating the prohibition of unregistered marriages and to find out the Maqosid Sharia review of the fatwa prohibiting unregistered marriages in the Bahtsul Masail of PCNU Cirebon Regency. This research uses qualitative research methods, with the type of field research. There are two types of data sources in this research, namely primary data and secondary data as supporting data. Then, this research uses two types of data collection techniques, namely semi-structured interviews and documentation. The results of this research, based on the results of the Bahtsul Masail of PCNU Cirebon Regency, state that unregistered marriages are prohibited based on the reasons of the parents/guardians who disapprove the marriage, economics, not being old enough, pregnancy out of wedlock, unclear status of divorce, difficulty in polygamy regulations and contract marriage. Then, the fatwa on the prohibition of unregistered marriages based on a review of Maqosid Sharia is that the marriage that is not in accordance with the principles of Maqosid Sharia Hifzh al-Din (protecting religion), namely the issue of the marriage guardian's disagreement. Then, there are economic issues and not being old enough, if someone continues to carry out the marriage according to the rules then it is valid, and this is in accordance with the Maqosid Sharia principles of Hifzh al-Din (protecting religion), Hifzhal-Nasl (protecting offspring) and Hifzh al-Nafs (protecting soul/honor). Then the issue of pregnancy out of wedlock, if the marriage is by the aim of getting protection from the state, then it is in accordance with Hifzh al-Din (protecting religion), hifzh al-Nafs (protecting soul/honor), and hifzh al-Nasl (protecting offspring). Then, the issue of the difficulty of polygamy regulations is in accordance with the Maqosid Sharia principles of Hifzh al-Nasl (protecting offspring) for children, Hifzh al-Mal (protecting assets) for living and Hifzh al-Nafs (protecting the soul/honor) for one's wife. And the last one is a contract marriage. Contract marriage is not permitted because it is not in accordance with the Maqosid Sharia principles of Hifzh al-Din (protecting religion), Hifzh al-Nasl (protecting offspring), and Hifzh al-Nafs (protecting soul/honor).
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Imo Imunyo Eric, Simon Kipkenei, Paul Obino, and Protas Fwamba Khaemba. "Socio-cultural factors affecting academic performance in Busia County, Kenya." International Journal of Science and Research Archive 13, no. 2 (2024): 2554–62. https://doi.org/10.30574/ijsra.2024.13.2.2364.
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Parental characteristics play an important role in students’ academic performance. These factors are usually measured by education, employment-status and the income of an individual to determine an individual’s livelihood. The study objective was to establish parental socio-cultural practices that influence students’ academic performance in Public Day Secondary schools in Teso North Sub- County. A cross-sectional survey was carried out in Teso North Sub-County, Busia County, Kenya. Both primary and secondary data was collected. The tools for primary data included questionnaire, interview schedules and Focus Group Discussions while secondary data was collected using document analysis guide. The target population was 4,238 who included students, parent representatives, principals, form four class teachers and Sub-County director of education; with a sample size of 351. Purposive, proportionate and simple random sampling techniques were employed. Validity was checked through consultation with experts and reliability coefficient of 0.788 was established. Piloting was done in the neighboring Teso South Sub-County because it possessed similar characteristics as Teso North Sub- County. Both descriptive and inferential statistics were employed to analyze data using SPSS version 25 and presented in tables, charts and graphs. The study identified initiation rites, property rights, wife inheritance and polygamy as having negative influence on academic performance. These socio-cultural practices contributed to about 82.5% of student achievements in Busia County. The study recommends stake holders in education to create awareness to parents on the negative effects of socio-cultural practices that affect academic performance and find interventions to reverse the declining trends in students’ performance in National Examinations.
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Suryani, Suryani. "SIRRI MARRIAGE FROM THE PERSPECTIVE OF ISLAMIC LEGAL PHILOSOPHY." IBLAM LAW REVIEW 2, no. 2 (2022): 175–88. http://dx.doi.org/10.52249/ilr.v2i2.197.
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This research aims to describe the study of Islamic legal philosophy regarding unregistered marriages, with the problem of how to carry out unregistered marriages, the factors that influence them, and how Siri marriages are according to the review of Islamic legal philosophy, to describe the implementation of unregistered marriages and the factors that influence them, as well as analysis of Islamic legal philosophy on the implementation of unregistered marriage laws. This research is library research with sources from literature that talk about unregistered marriages and Islamic legal philosophy. Research shows that the factors that influence unregistered marriages are religious factors, not having the approval of parents, economics, muamalat, infidelity, and polygamy. From a juridical perspective, a review of Islamic philosophy states that the legality of a marriage is as stated in Article 2 paragraph (2) of Law No. 1 of 1974 concerning marriage, that every marriage is registered according to the applicable laws and regulations. In the compilation of Islamic Law, article 5 paragraph 10 also requires that every marriage that takes place be recorded to ensure marital order for the community. Based on the study of ushul fiqh, registration of marriages or marriages, apart from guaranteeing legal certainty for husband and wife couples, it is also necessary to pay attention to the Maqashidu Syari'ah aspect (purpose of law) in Islam, namely that marriages or marriages that are not registered will cause a lot of harm or harm to husband and wife couples. the results of the marriage as well as for parties related to the marriage.
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Azwar Gunawan. "Protection of Child Rights in Polygamy Family Around ASN in Asahan District Community (Analysis Study of Law No. 35 of 2014 about Child Protection)." Britain International of Humanities and Social Sciences (BIoHS) Journal 3, no. 3 (2021): 468–78. http://dx.doi.org/10.33258/biohs.v3i3.526.
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Based on Article 2 of Law Number 23 of 2002 concerning Child Protection and Law Number 35 of 2014 concerning Child Protection, that the implementation of child protection is based on Pancasila and is based on the 1945 Constitution of the Republic of Indonesia, as well as the basic principles of the Convention on the Rights of the Republic of Indonesia. children include: 1) Non-discrimination; 2) The best interests of the child; 3) Right to life, survival and development, and 4) Respect for children's opinions, it can be analyzed and concluded that everything that is urgent for children is their right that is protected by law. Positive law or also called ius constitutum is a collection of written legal principles and rules that are currently applicable and binding in general or specifically and enforced by or through the government or courts in the Indonesian state. Civil Rights, Right to Education and Maintenance, Children's Rights To get Welfare, Children's Right to Take Care of Legal Affairs, it can be analyzed and concluded that children's rights are not only schooled. But civil, welfare, even if he stumbles into a legal case, he has the right to be protected. Protection of children's rights in Law no. 35 of 2014 which states that parents are obliged and responsible for: nurturing, nurturing, educating, and protecting children, developing children according to their abilities, talents, and interests and preventing marriage at the age of children. Children are a mandate and gift from God Almighty, in whom the dignity of being fully human is attached. When polygamy is unavoidable, one of the problems that often arises is that children often become victims. Both in terms of love, education and attention. Of all the rights of children, the most urgent for children is education. Children have the right to get education from an early age as contained in the juridical basis in the body of the Constitution Chapter XIII Article 31 paragraphs 1 and 2 of 1945 which reads: every citizen has the right to receive instruction (paragraph 1) the government seeks and organize a national teaching system regulated by law.
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Kashkina, Ekaterina V. "Сriminal law protection of the family as a traditional value (a case study of legislations of the Russian Federation and former union republics)". Ugolovnaya yustitsiya, № 23 (2024): 25–31. https://doi.org/10.17223/23088451/23/4.
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Traditional Russian spiritual and moral values emphasize a “strong family”, the criteria for which are not defined by law. This gives rise to various iinterpretations of this traditional value, whether it is a “happy family”, “large family», «ideal family”, “traditional family” etc. In this regard, we can assume that the notion of a strong family implies a strong, reliable connection between generations, respect for parents, care for elders, and warmth of love of grandparents, which remains with us throughout our lives. Chapter 20 of the Criminal Code of the Russian Federation contains only four articles that directly relate to the protection of the family, namely Articles 154, 155, 156, and 157 of the Criminal Code of the Russian Federation, which determine the proper performance of duties by family members and authorized bodies. Such regulations do not provide the family with full protection by criminal law, with the exception of Article 157 of the Criminal Code of the Russian Federation “Failure to pay for the maintenance of children or incapacitated parents.” Among the countries whose criminal law provides protection to a strong family are the Republic of Belarus, which provides for liability, for example, for abuse of the rights of a guardian or trustee (Article 176 of the Criminal Code of the Republic of Belarus), the Kyrgyz Republic with its Criminal Code (hereinafter referred to as the Criminal Code of the Kyrgyz Republic), which provides for liability for the following types of crimes: “Kidnapping a person for the purpose of entering into marriage” (Article 172 of the Criminal Code of the Kyrgyz Republic), “Coercion to enter into de facto marital relations” (Article 173 of the Criminal Code of the Kyrgyz Republic), “Coercion of a person to enter into marriage” (Article 174 of the Criminal Code of the Kyrgyz Republic), “Violation of the law on marriage age during religious ceremonies” (Article 175 of the Criminal Code of the Kyrgyz Republic), “Bigamy or polygamy” (Article 176 of the Criminal Code of the Kyrgyz Republic), “Domestic violence” (Article 177 of the Criminal Code of the Kyrgyz Republic), “Evasion of parental maintenance” (Article 178 of the Criminal Code of the Kyrgyz Republic), “Evasion of children from supporting their parents” (Article 179 of the Criminal Code of the Kyrgyz Republic), etc. [27]. In this regard, it is necessary to amend Chapter 20 of the Criminal Code of the Russian Federation. However, the primary role here belongs to recognizing the family as one of the objects to be protected by criminal law (Article 2 of the Criminal Code of the Russian Federation).
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Kouega, Jean-Paul. "Long-Term Social Effects of Colonisation on the Culture of the Colonised." European Journal of Language and Culture Studies 1, no. 3 (2022): 1–11. http://dx.doi.org/10.24018/ejlang.2022.1.3.14.
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The study set out to check what has become, years after decolonisation, of the long-term social features that were introduced at gun point into the culture of the colonised during the colonisation years. The data were collected via a 26- item questionnaire that focused on key cultural elements including food, body modification, dressing, language, religion, marriage, and naming. A total of 300 informants were contacted of which 110 were male and 190 were females, with 170 educated in French and 130 in French. They were students majoring in English on the one hand, and science-oriented students specialising in mechanical, electrical, computer, insurance, and banking engineering and learning business English on the other hand. The analysis revealed that, for each cultural token tested, there was a tendency for the colonised to mimic the coloniser. Imported meals were eaten regularly, body lotions were produced by the coloniser, the wigs they wore were made with the coloniser’s natural hair, clothes thrown away by the coloniser were bought, the coloniser’s language was widespread, artificial nails resembling the coloniser’s were gummed on the colonised fingers, the faith of the coloniser was adopted by some people, emphasis was put on church marriage by some people, polygamy was rejected by some people following the injunctions of their pastors, and names were taken from a repertoire drawn up by the coloniser. In short, several years after decolonisation, the social cultural features that the coloniser imposed at gun point on the colonised parents were joyfully adopted by the colonised, to the point that the latter spends huge sums of money to acquire these features that make him or her look like the coloniser.
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Egorov, Vladislav, and Mariya Zhurava. "Legal Regulation of Marriage and Family Relations in Medieval England." Legal Concept, no. 4 (December 2021): 160–65. http://dx.doi.org/10.15688/lc.jvolsu.2021.4.22.
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Introduction: the family is one of the greatest values created by mankind in the entire history of its existence. Society and the state are interested in its positive development, preservation and consolidation; everyone needs a strong, reliable family, regardless of age. The purpose of this article is to consider the development of marriage and family relations in medieval England and their features. To reveal the position of the author of the article about why knowledge about family and marriage relations in medieval England is needed in modern Russia, which is significant for Russian civil and family law. When writing the article, the following research methods were used - analysis and synthesis, classification and comparison methods. Results: the article considers that by the example of studying English gender relations in the medieval period, it is possible to trace the process of formation of gender history in modern medieval studies. The author has carried out work on the study of existing forms of marriage in England, the processes of transformation of the family into a stable basis of Western society. Conclusions: as a result of the study, it was found that in the Middle Ages monogamous marriage prevailed over polygamy and a man’s right to divorce, and its goal gradually shifted from realizing the interests of parents and relatives to meeting the needs of a married couple. Over time, the ancient clan lost its importance and disappeared. Thus, constantly changing in its composition throughout the life cycle, the family household already dominated at all levels of the social landscape by the boundary separating the Middle Ages from Modern Times.
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Umaru, Victor. "Biblical Principles of Marriage for Building Mutual Marital Relationships in Contemporary Africa with a Particular Reference to Hona Culture." African Journal of Social Sciences and Humanities Research 7, no. 4 (2024): 172–86. http://dx.doi.org/10.52589/ajsshr-coqls62i.
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Modern Africans, especially Hona people, have attitudes towards marriage that are more akin to those of the Europeans of the same generation than their parents or grandparents, especially regarding the start of a relationship. Although some antiquated practices, like polygamy and the bride price, are a reminder that contemporary Africans still make an effort to stay connected to their history despite how the world has changed. Despite this assertion, one can gradually see the sudden disappearance of the cultural marriage pattern among the Hona people. The discursive and analytical approach used in this research to close this existential gap typically refers to the use of language as a social practice and established methods of generating the meanings of phenomena, knowledge, and reality, as well as the networks connecting them. Through this method, the researcher examines how meanings are created in human contact about the biblical guidelines for marriage. Christianity (religion) in Africa is progressively starting to rule Hona and some parts of Africa; the argument made in this paper is that biblical standards for marriage must be accepted among all races on the continents. The study’s findings reveal that marriage is instituted and invented by God; attached is the manual on how it can be operated for the beneficiary’s benefit. This manual is the Bible, available in almost every Christian home. If strictly adhered to its teachings, there will be no incidences of malfunctioning. Christian homes and marriages are having issues because the Manufacturer’s prescription is not followed. Therefore, the study pitched its tent that if marital relationships work, there is a need to understand the concept of “Oneness” different from sameness. Finally, there is a need to understand how the mind is structured. For marriage to be sustained, the paper recommends that submissiveness and love are non-negotiable traits between couples.
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Fernandez, Angelina Anne, Shamini Kandasamy, Rozitaayu Zulkifli, and Guan Khai Kho. "DOWRY PRACTICES AND LEGISLATION IN INDIA AND ITS RELEVANCE IN CURRENT DAYS TO MALAYSIA." International Journal of Law, Government and Communication 8, no. 34 (2023): 316–25. http://dx.doi.org/10.35631/ijlgc.834020.
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In the Hindu Culture patriarchal values is hailed in which it support female inferiority (Sonia Dalmia,Pareena G. Lawrence. 2001). It is to be noted that on the Indian subcontinent,there exist a “theory of perpetual tutelage for women” which was formulated by Manu, the Hindu lawgiver. In which he preached that education for girls should be stopped. He also preached that they should be not permitted to have a public life and must restrict themselves to their homes. He reiterates that a wife ought to respect her husband as God and serve him faithfully.Even though if he were vicious and void on any account , it was to be accepted as applicable to all women. And under the ambit of these laws, women become weak and subservient. Marriages were determined by the parents. And the wives in turn lost their identity as an individual or as a member of community and became more like a commodity which could be bought and sold. And polygamy is permitted and there is no provision of divorce or remarriage for women. The status of women in both Hindu is rather intriguing and complex. At one level she is considered as a Goddess (Devi). An example is elucidated in SEETA the wife of RAMA, a personification of sweet long-suffering wife in which she is the embodiment of motherhood in which she bore a male child, thus paving her the potential to become LAKHSHMI also preconceived as the harbinger of luck. Nonetheless, she is blamed for all the ills and degradation of man’s moral and spiritually. The objective of the study is we will be examining cases on dowry in India and also visiting the current situation in Malaysia. Author will be employing the doctrinal legal research methodology.
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Pliego Carrasco, Fernando. "Las estructuras de familia en Veracruz, 2015. Organización y dinámicas de cambio." Clivajes. Revista de Ciencias Sociales, no. 11 (July 10, 2019): 41. http://dx.doi.org/10.25009/clivajes-rcs.v0i11.2564.
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La Encuesta Intercensal 2015, del Instituto Nacional de Estadística e Informática (INEGI), permite realizar un análisis estadístico detallado de las estructuras de familia en el estado de Veracruz de Ignacio de la Llave, México. Para tal fin, utilizamos un enfoque multidimensional que considera cinco componentes fundamentales: dinámicas de autoridad, marco normativo de derechos y obligaciones, vínculos de parentalidad, procesos de estabilidad o transición, y sistemas básicos y complementarios de relaciones sociales. Al aplicar esta perspectiva analítica, encontramos cuatro tipos principales de hogares familiares en Veracruz, según estén encabezados por parejas casadas, parejas en unión libre, jefas y jefes de familia solos, divididos en 22 subtipos diferentes. En conjunto, abarcan 88.16% de los hogares de la entidad federativa, a lo que debemos sumar un 10.71% de hogares de personas solas, además de otro grupo pequeño conformado por cuatro tipos de hogares: corresidentes, de probable poligamia, parejas del mismo sexo y no especificados (1.13% en conjunto). También se hace un análisis comparativo con respecto a los resultados de los Censos de Población y Vivienda de 2000 y 2010.Palabras clave: Estructuras de familia, México, Matrimonio, Cohabitación, Padres solos Family structures in Veracruz, 2015. Organization and dynamics of changeAbstractThe Intercensal Survey 2015, from the National Institute of Statistics and Informatics (INEGI), allows for a detailed statistical analysis of family structures in the state of Veracruz de Ignacio de la Llave, Mexico. For this purpose, a multidimensional approach is used- This approach considers five fundamental components: authority dynamics, regulatory framework of rights and obligations, parenthood links, stability or transition processes, and basic and complementary systems of social relations. When applying this analytical perspective, four main types of family homes in Veracruz are found, as they are headed by married couples, couples in union, single female heads and male heads of families, divided into 22 different subtypes. Together, they comprise 88.16% of households in the state, to which we must add 10.71% of households of single people, in addition to another small group consisting of four types of households: co-residents, of probable polygamy, same-sex couples and unspecified (1.13% as a whole). A comparative analysis is also made with respect to the results of the Population and Housing Censuses of 2000 and 2010.Keywords: Family structures, Mexico, Marriage, Cohabitation, Single parents Les structures de famille à Veracruz, 2015. Organisation et dynamiques de changementRésuméL’Enquête Intercensitaire 2015, de l’Institut National de Statistique et Informatique (INEGI par ses sigles en espagnol) permet de réaliser une analyse statistique détaillé des structures de famille à l’État de Veracruz d’Ignacio de la Llave, Mexique.Dans ce but, nous utilisons une approche multidimensionnelle qui considère cinq composants fondamentaux : dynamiques d’autorité, cadre normatif de droits et obligations, liens de parentalité, processus de stabilité ou transition, et systèmes basiques et complémentaires de relations sociales.Appliquant cette perspective analytique, nous trouvons à Veracruz quatre principaux types de foyers familiaux, selon leur entêtement, par couples mariés, couples en union libre, chefs de famille hommes ou femmes tous seuls, divisés en 22 différents sous-types.Dans l’ensemble, ils couvrent le 88,16% des foyers de l’État, à cette quantité il faut ajouter un 10,71% des foyers de personnes seules, outre un autre petit groupe constitué par quatre types de foyers : Co-résidents, de possible polygamie, couples du même sexe et non spécifiés (1,13% dans son ensemble). On fait aussi une analyse comparative en ce qui concerne les résultats des Censéments de Population et Habitation de 2000 et 2010.Mots clés: Structures de famille, Mexique, Mariage, Cohabitation, Parents seuls
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Darmangeat, Christophe. "Matriarcat : Les trois âges d’une illusion." L'Histoire N° 506, no. 4 (2023): 12–19. http://dx.doi.org/10.3917/histo.506.0012.
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Polygamie Union légitime d’un individu avec plusieurs autres individus du sexe opposé. Lorsque c’est l’homme qui possède plusieurs épouses, on parle plus spécifiquement de « polygynie », et lorsque c’est la femme qui a plusieurs maris (un cas beaucoup plus rare), de « polyandrie ». Matrilinéarité Transmission, au sein d’une société, de certains statuts via les femmes. Employé sans précision supplémentaire, le terme signifie que la société est divisée en groupes de parenté (lignages, clans…) auxquels les enfants sont rattachés par leur mère. Il existe, à l’inverse, des groupes de parenté patrilinéaires, mais encore bien d’autres modes de descendance. Notre propre société, dépourvue de groupes de parenté, n’est ni matrilinéaire, ni patrilinéaire. Matrilocalité Règle, plus ou moins contraignante, selon laquelle un nouveau couple marié doit résider chez les parents de l’épouse. Elle est généralement associée à des prérogatives économiques relativement élevées pour les femmes.