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Journal articles on the topic 'Sociology of marriage'
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1
Suadi, Amran. "THE ROLE OF RELIGIOUS COURT IN PREVENTION UNDERAGE MARRIAGE." Jurnal Hukum dan Peradilan 9, no. 1 (April 3, 2020): 116. http://dx.doi.org/10.25216/jhp.9.1.2020.116-131.
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Indonesia is the second highest country in ASEAN in the prevalence of underage marriage after Cambodia and ranks 7th highest in the world for the absolute number of child brides. The tangent point of child marriage with the Religious Court enters through the case of marriage dispensation. As the authority of the Religious Courts, marriage dispensation is very dilemmatic and debatable because simultaneously the case is biased in value, between benefit, harmness, and community behavior. In sociology, society always changes and the difference is only in the nature or level of change. One of the fundamental aspects of the reflection of the Religious Court decisions that put forward efforts to prevent child marriages is to narrow the space for filing child marriage cases, examine the case more carefully by adding to the burden of proof, and the commitment of the parties to respond to the negative consequences of child marriages.
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Chiu, Tuen Yi. "Marriage Migration as a Multifaceted System: The Intersectionality of Intimate Partner Violence in Cross-Border Marriages." Violence Against Women 23, no. 11 (August 18, 2016): 1293–313. http://dx.doi.org/10.1177/1077801216659940.
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This article addresses the intersectional nature of intimate partner violence (IPV) against female marriage migrants in Mainland China–Hong Kong cross-border marriages. The author analyzes data from 15 battered female marriage migrants who share the same ethnicity as their husbands to illustrate how the immigration of female marriage migrants intricately intersects with gender, class, and culture to form a multifaceted system that traps battered marriage migrants in abusive marriages. It is proposed that marriage migration, as a distinct form of migration, involves certain intrinsic risk factors that make marriage migrants particularly vulnerable to IPV.
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Hedi, Fathol, Abdul Ghofur Anshori, and Harun Harun. "Legal Policy of Interfaith Marriage in Indonesia." Hasanuddin Law Review 3, no. 3 (December 26, 2017): 263. http://dx.doi.org/10.20956/halrev.v3i3.1297.
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Marriage is not just a bond between men and women, but the inner bond between a man and a woman based on the One and Only God. This research was a philosophical normative, thus the approaches used were philosophical, normative, and historical. Besides, a qualitative-descriptive strategy was used in finding a depth description of the law politics of interfaith marriage regulation in Indonesia based on the the 1974 Marriage Law. The results show that the interfaith marriage is not regulated in the 1974 Marriage Law, because: First, the rejection of the majority of Muslims and the faction in Parliament because the interfaith marriage is against the aqidah (matters of faith) of Islam; Second, the interfaith marriage is contrary to the marriage culture in Indonesia, because marriage contains legal, sociology and religious aspects; Third, the interfaith marriage is contrary to the theological teachings of religions in Indonesia that do not want interfaith marriages, such as Islam, Christianity, Protestantism, Hinduism and Buddhism. Furthermore, the interfaith marriage is inconsistent with the philosophical purposes of marriage in Indonesia where the purpose of marriage forms a happy and eternal family based on the One Supreme God.
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Setiyowati, Setiyowati. "Recent Changes in Regulatory Development of Interreligious Marriage and Children’s Rights Based on Justice Perspective in Indonesia." International Journal of Criminology and Sociology 10 (July 14, 2021): 1149–53. http://dx.doi.org/10.6000/1929-4409.2021.10.133.
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The issue of this study is the marriage registration with or on the basis of a court decision as referred to in Law Number 24 of 2013 concerning Population Administration is valid according to Law No. 1 of 1974 regarding Marriage. The Marriage Law is also one of the bases for the formation of the Population Administration Law. Bearing in mind that the Population Administration Act does not regulate further about how the procedure of marriage between people of different religions occur so that the terms and procedures and prohibition of marriage in the Marriage Law remain in force. Based on the above background, problems can be formulated to analyze marital regulations in the Marriage Law not yet fully based on the value of justice and its reconstruction. The findings show that the Reconstruction of marriage regulations in the perspective of the Marriage Law based on justice values can be carried out by reconstructing the provisions of articles governing the validity of marriages, which in their implementation or in their application do not indicate or provide a sense of justice for some people who will carry out marriages, particularly those related to the practice of interfaith marriages.
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Osman, Fatima. "Comment on the Single Marriage Statute: Implications for Customary Marriages." Potchefstroom Electronic Law Journal 24 (July 19, 2021): 1–18. http://dx.doi.org/10.17159/1727-3781/2021/v24i0a10471.
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The South African Law Reform Commission is currently canvassing views on a potential single marriage statute that would reconcile the several enactments currently regulating marriage in South Africa. This comment considers the implications of the proposed Bill for the regulation of customary marriages. It argues that the definition of a marriage / life partnership may be under-inclusive and must be expanded to included polygamous – rather than polygynous – relationships without a religious or cultural basis and life partnerships where the partners are not cohabitants. Furthermore, while the Bill is commended for requiring a husband to obtain the consent of existing wives before he enters into a further customary marriage, the Bill must give meaning to the notion of consent. Finally, the Bill must address existing issues within the Recognition of Customary Marriages Act 120 of 1998 which have invalidated a range of customary marriages too often at the expense of women.
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Alfin, Aidil, and Busyro Busyro. "NIKAH SIRI DALAM TINJAUAN HUKUM TEORITIS DAN SOSIOLOGI HUKUM ISLAM INDONESIA." Al-Manahij: Jurnal Kajian Hukum Islam 11, no. 1 (February 22, 2018): 60–78. http://dx.doi.org/10.24090/mnh.v11i1.1268.
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The differences of laws in marriage registration have generated argumentative conflicts among the ulama. Some of them agree and the others disagree. Ulama who agree say that proscribing secretly marriage (nikah siri) is in accordance to Islamic law. Even though the regulation about marriage registration has been written in The Indonesian Act No. 1 of 1974 on Marriage and in the Compilation of Islamic Law in Indonesian, the practice of secret marriage is still existed among Indonesian Muslim society. They base their practices on what some of local ShafiiyahUlema say all the time that this kind of marriage is in accordance to shari’ah. It is common to say that Shafi’ischool of law is the largest shari’ahschool of law in Indonesia. In the sociology of Islamic law, most of the scholars in Indonesia who adhere to the Shafi'i school and also most of the Indonesian Muslim community adhere to the same school, may have a significant influence on the constraints of reform of Islamic law related to the registration of marriages in particular and other matters about marriage in general contained in the Law No. 1 of 1974 and the Compilation of Islamic Law in Indonesia.
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Lee-An, Jiyoung. "“Fake” or “Real” Marriage? Gender, Age, “Race” and Class in the Construction of Un/desirability of Marriage Migrants in South Korea." Studies in Social Justice 2020, no. 14 (March 27, 2020): 125–45. http://dx.doi.org/10.26522/ssj.v2020i14.1887.
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This paper examines the link between the regulation of marriage migration and national boundary-making processes in South Korea through the analysis of “fraudulent marriage” discourses. Corresponding to the goals of the Korean government based on the gendered and racialized construction of the Korean nation, populations of marriage migrants are hierarchized according to various intersecting axes of gender, age, class, and “race.” Based on a critical race and intersectional feminist framework and critical security studies, I examine multiple intersections of the social relations, which hierarchize marriage migrants. While certain marriage migrants are constructed as desirable because they embody particular sets of characteristics (namely childbearing female marriage migrants from developing countries), other marriage migrants outside these parameters are actively constructed as undesirable and suspected of fraudulent marriage. The discriminatory distinctions drawn among differentially racialized and gendered marriage migrants raise significant social justice concerns. The article concludes with a brief discussion of strategies pursued by marriage migrants and their Korean spouses to undermine discourses of fraudulent marriages.
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Wagmiller, Robert L., Elizabeth Gershoff, Philip Veliz, and Margaret Clements. "Does Children’s Academic Achievement Improve when Single Mothers Marry?" Sociology of Education 83, no. 3 (July 2010): 201–26. http://dx.doi.org/10.1177/0038040710375686.
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Promoting marriage, especially among low-income single mothers with children, is increasingly viewed as a promising public policy strategy for improving developmental outcomes for disadvantaged children. Previous research suggests, however, that children’s academic achievement either does not improve or declines when single mothers marry. In this article, the authors argue that previous research may understate the benefits of mothers’ marriages to children from single-parent families because (1) the short-term and long-term developmental consequences of marriage are not adequately distinguished and (2) child and family contexts in which marriage is likely to confer developmental advantages are not differentiated from those that do not. Using multiple waves of data from the Early Childhood Longitudinal Study–Kindergarten Cohort (ECLS-K), the authors find that single mothers’ marriages are associated with modest but statistically significant improvements in their children’s academic achievement trajectories. However, only children from more advantaged single-parent families benefit from their mothers’ marriage.
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Pennington, Lee K. "Wives for the Wounded: Marriage Mediation for Japanese Disabled Veterans during World War II." Journal of Social History 53, no. 3 (2020): 667–97. http://dx.doi.org/10.1093/jsh/shaa011.
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Abstract Japan’s armed invasion of China in July 1937 catalyzed the creation of new welfare services for the rapidly escalating number of Japanese disabled veterans. Among those reforms was the emergence of public and private marriage mediation services that aimed to introduce potential brides to disabled veterans and create independent households for men with severe war injuries. Acting through the Greater Japan Disabled Veterans Association and Patriotic Women’s Association, the Japanese state established formal procedures for arranging such marriages. Concurrently, private matchmakers created marriage mediation services expressly for disabled veterans. Public and private marriage mediation efforts sought the multifaceted rehabilitation of disabled veterans and contributed to total war mobilization on the Japanese home front. In the process, wartime marriage mediation for disabled veterans reinforced contemporary social customs and gender norms by positioning women within married households to support their husbands. However, women possessed an extraordinary degree of personal agency because their consent was needed to produce marriages intended to benefit wounded servicemen and the war effort. This essay examines the origins of marriage mediation services for Japanese disabled veterans as well as popular wartime depictions of such endeavors and their female participants.
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Alharahsheh, Sanaa Taha, and Faras Khalid Almeer. "Cross-National Marriage in Qatar." Hawwa 16, no. 1-3 (November 27, 2018): 170–204. http://dx.doi.org/10.1163/15692086-12341336.
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AbstractWhile cross-national marriage has come to public attention and is gaining traction in Western scholarship, it is still an understudied phenomenon in the Arab region, including Qatar. Therefore, the aim of this study is to explore and describe the phenomenological constructs of cross-national marriages by Qataris through documenting the societal perception, family reaction, and motivating factors behind this marriage form. To achieve the study’s aim, a phenomenological qualitative method was used along with in-depth interviews as the primary source of data collection. The results indicated that cross-national marriage among Qataris is on the rise. Qatari society has become more accepting of cross-national marriage over the years. Yet, negative perceptions and resistance to cross-national marriage still persist. Furthermore, acceptance and consent are not expressed uniformly between families. Some families are more open and supportive towards cross-national marriages, while others express rejection and resentment that may or may not resolve itself as time passes. The results further showed that the costs of marriage and mahr (dowry), background similarities, exposure to other nationalities, and attraction to individual attributes have been identified as dominant reasons for interviewees who chose to marry outside their nationality. More research is needed to further investigate this phenomenon using a mixed-method approach.
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Garipova, Rozaliya. "Married or not Married? On the Obligatory Registration of Muslim Marriages in Nineteenth-Century Russia." Islamic Law and Society 24, no. 1-2 (March 8, 2017): 112–41. http://dx.doi.org/10.1163/15685195-02412p05.
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The registration and regulation of marriage was one aspect of the Russian empire's modernization policies in the nineteenth century. Efforts by Russian state authorities to establish better control over their subjects through the registration and regulation of marriages created new questions and problems for the Muslim community and its understanding of the legality of marriage. This article focuses on the complications created by modern governance policies in the marriage practices of Russia’s Muslims. Even though the state wanted the Muslim family to be stable so that it might serve as the foundation of an imperial order, new laws introduced by the state caused confusion and disagreement within the Muslim community about the validity of marriages and disrupted the stability of the Muslim family.
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Wardana, Kadek Diki Putra, I. Ketut Sukadana, and Diah Gayatri Sudibya. "Perkawinan yang Salah Satu Pihak belum Bercerai secara Sah di Desa Pohsanten." Jurnal Interpretasi Hukum 1, no. 2 (September 26, 2020): 127–31. http://dx.doi.org/10.22225/juinhum.1.2.2449.127-131.
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Marriage for the second time can be carried out by the parties who have been married if there is legal certainty regarding the previous marital status. The incident in Pohsanten Village was that the separation of the marriage was carried out in the presence of the traditional Prajuru only. This research was conducted with the aim of describing the validity of the marriage which is carried out by married couples who have not legally divorced and how to resolve marriages in which one of the parties has not legally divorced. The research method used was an empirical legal research method with a sociology of law approach. The results of this study found that the legality of the marriage was actually not legal, but the results obtained in the Pohsanten Village stated that the marriage was legal because the woman covered her original status which was still valid with her first husband. In the settlement of the divorce case, Bendesa Adat carried out mediation which aims to find a solution. Because the husband is still working abroad, the divorce has only just been completed at the village level by making a divorce statement.
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Arifin, Samsul, Akhmad Khisni, and Munsharif Abdul Chalim. "The Limit Of Age Of Marriage Is Related To The Certification Of Marriage (Study Of Early Marriage Reality In Jepara Regency)." Jurnal Daulat Hukum 3, no. 2 (June 1, 2020): 291. http://dx.doi.org/10.30659/jdh.v3i2.10084.
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The purpose of this study is to find out the background of the Marriage Worth certificate policy, the reality of early marriage and its impact in Jepara Regency and the Marriage Worth Certificate as an effort to reduce early marriage. The approach in this research is sociology juridical. Data collection methods in this study consisted of primary data obtained directly from the parties concerned. Secondary data consists of Primary legal materials and secondary legal materials namely materials that provide primary legal explanations. As an explanation, tertiary legal materials are given.From this study it can be concluded that the background to the emergence of a Marriage Certificate policy is that divorce rates are increasing, women's reproductive health is problematic, the number of stunting children is caused by teenage mothers and increased domestic violence. Reality the number of early marriages in Jepara Regency increased significantly in 2019 3.16% for men and 3.45% for women. From 9041 marital events dominated by the North Jepara region. The reason is also the local cultural factors that are influenced by the social system and the tradition of young marriage which is inherited in the family. While the impact of making children drop out of school, loss of reproductive rights of children due to having to get pregnant and give birth at a young age, the number of LBW that can lead to the stunting of the Marriage Right Certificate Policy as an effort to prevent early marriage, is very welcomed by various parties and religious leaders as marriage requirements for Catholicism and Hindu. In order to increase family fortune and become a sakinah, mawaddah and rahmah (mercy family).Keywords: Marriage Age Limit; Marriage Certificate; Early Marriage.
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Williams, Dana, and Jeff Shantz. "Defining an Anarchist-Sociology: A Long Anticipated Marriage." Theory In Action 4, no. 4 (October 31, 2011): 9–30. http://dx.doi.org/10.3798/tia.1937-0237.11028.
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Allen, Davina. "Review Article: Nursing and sociology: an uneasy marriage?" Sociology of Health & Illness 23, no. 3 (May 2001): 386–96. http://dx.doi.org/10.1111/1467-9566.00257.
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Lhost, Elizabeth. "From Documents to Data Points: Marriage Registration and the Politics of Record-Keeping in British India (1880-1950)." Journal of the Economic and Social History of the Orient 62, no. 5-6 (November 12, 2019): 998–1045. http://dx.doi.org/10.1163/15685209-12341499.
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AbstractIn 1880, the British Government of India passed an act for appointing individuals to the office of qazi to perform and record Muslim marriages. The act, a product of legislative collaboration, framed marriage registration as a solution to countless problems related to marriage. As a result, qazis and their assistants (nāʾibs) in places like Meerut recorded thousands of marriages using enumerative categories mirroring those found in colonial records. Yet rather than solving the problems surrounding Muslim marriages, as the act intended, these registers turned marital events into administrative facts and invited further management of Muslim marriages in the twentieth century.
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Obradović, Josip, and Mira Čudina Obradović. "Marital Partners' Traits, Psychological Processes in Marriage, and Marriage Characteristics as Predictors of Love in Marriage." Drustvena istrazivanja 30, no. 1 (March 19, 2021): 1–28. http://dx.doi.org/10.5559/di.30.1.01.
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This study was conducted to determine the predictors of marital love. Sternberg's Triangular Theory of Love (1986) is used as a starting point. Accordingly, a theoretical model that consists of four groups of level 1 predictor variables and a group of level 2 variables is used. The dependent variables in the model include the three dimensions of love: Passion, Intimacy, and Commitment. The research was conducted among 884 married couples from different parts of Croatia. The results show that married women are less passionate and that marriage partners' passion in marriage is greater at the beginning of the marriage without children and when there is a mutual physical attraction between partners. Married women report less intimacy while greater marital intimacy was present in marriages where there is greater partner support. Unlike passion, the experience of intimacy does not vary at different marital stages. Women show less commitment and partners' commitment to marriage is greater when there is greater emotional stability of both partners, greater mutual physical attraction, and partner support. At the end of the paper, limitations on making firmer conclusions based only on the present study are emphasized.
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Tang, Denise Tse-Shang, Diana Khor, and Yi-Chien Chen. "Legal recognition of same-sex partnerships: A comparative study of Hong Kong, Taiwan and Japan." Sociological Review 68, no. 1 (June 21, 2019): 192–208. http://dx.doi.org/10.1177/0038026119858222.
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Legal recognition of same-sex partnerships and marriages has been at the forefront of media attention in East Asian societies. For our comparative study, we carried out qualitative in-depth interviews with 31 gay men and lesbians to investigate the nuanced understanding of marriage, family and sexual citizenship within the context of debates on marriage equality across Hong Kong, Japan and Taiwan. Expanding on the theoretical concepts in Chen’s ‘Asia as method’, Iwabuchi’s ‘inter-Asian referencing’ and Yue and Leung’s ‘queer Asia as method’, we aim to understand how the act of marriage is defined, conducted and rationalized amidst a web of social relations within each research locale. We argue that despite the variations in the structure and practice of kin relations, same-sex unions cannot be detached from the kinship institution in the three research sites. Our study points to a different perspective on same-sex marriage that goes beyond the binary of assimilation to/dismantling of the heterosexual marriage institution by attending to the structural and symbolic significance of the family and community.
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Green, Adam Isaiah. "QUEER UNIONS: Same-Sex Spouses Marrying Tradition and Innovation." Canadian Journal of Sociology 35, no. 3 (August 22, 2010): 399–436. http://dx.doi.org/10.29173/cjs7435.
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Same-sex civil marriage is a focal point of debate among social conservatives, feminists, queer critics and lesbian and gay assimilationists. In this paper, I draw on in-depth interviews of thirty same-sex married spouses to explore how actual same-sex marriages relate to these debates. Among these spouses, civil marriage is perceived to provide significant legal, social and psychological resources that, in effect, consolidate the nuclear family and the institution of marriage. Yet, conversely, these spouses do not uniformly embrace traditional norms of marriage, but, rather, adopt a range of nontraditional norms and practices that, in effect, destabilize the traditional marital form. In sociological terms, however, their complexity is not surprising, as contemporary lesbians and gay men are dually socialized in the dialectic of a dominant “meaning-constitutive” tradition (Gross 2005) that valorizes (heterosexual) marriage and kinship, on the one hand, but a queer-meaning constitutive tradition that promotes sexual freedom and nontraditional gender relations, on the other. In this sense, one important sociological question for the future is the extent to which the increasing availability of same-sex marriage will transform the dialectic, eroding the structural conditions that underpin a distinctive queer meaning-constitutive tradition and, in turn, same-sex marital innovation.
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Hsieh, Ning, and Louise Hawkley. "Loneliness in the older adult marriage." Journal of Social and Personal Relationships 35, no. 10 (June 8, 2017): 1319–39. http://dx.doi.org/10.1177/0265407517712480.
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Marriage protects against loneliness, but not all marriages are equally protective. While marriage is a highly interdependent relationship, loneliness in marital dyads has received very little research attention. Unlike most studies proposing that positive and negative marital qualities independently affect loneliness at the individual level, we used a contextual approach to characterize each partner’s ratings of the marriage as supportive (high support, low strain), ambivalent (high support, high strain), indifferent (low support, low strain), or aversive (low support, high strain) and examined how these qualities associate with own and partner’s loneliness. Using couple data from the Wave II National Social Life, Health and Aging Project ( N = 953 couples), we found that more than half of the older adults live in an ambivalent, indifferent, or aversive marriage. Actor–partner interdependence models showed that positive and negative marital qualities synergistically predict couple loneliness. Spouses in aversive marriages are lonelier than their supportively married counterparts (actor effect), and that marital aversion increases the loneliness of their partners (partner effect). In addition, wives (but not husbands) in indifferent marriages are lonelier than their supportively married counterparts. These effects of poor marital quality on loneliness were not ameliorated by good relationships with friends and relatives. Results highlight the prominent role of the marriage relationship for imbuing a sense of connectedness among older adults and underscore the need for additional research to identify strategies to help older adults optimize their marital relationship.
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Stack, Steven. "Marriage, Family and Loneliness: A Cross-National Study." Sociological Perspectives 41, no. 2 (June 1998): 415–32. http://dx.doi.org/10.2307/1389484.
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Previous research on loneliness has often neglected the role of marriage and family ties, comparative analysis, and cohabitation. It is not clear if the married/parent - loneliness relationship is consistent across nations, is stronger than a cohabitant-loneliness relationship, and applies to both genders. The present study addresses these issues. Data are from 17 nations in the World Values Survey. The results of multiple regression analyses determined that (1) Marriage is associated with substantially less loneliness, but parenthood is not (2) being married was considerably more predictive of loneliness than cohabitation, indicating that companionship alone does not account for the protective nature of marriage (3) both marriage and parental status were associated with lower levels of loneliness among men than women, (4) marriage is associated with decreased loneliness independent of two intervening processes: marriage's association with both health and financial satisfaction, (5) the strength of the marriage-loneliness relationship is constant across 16 of the 17 nations. Theoretically, the results are consistent with a social causation hypothesis on marriage and well-being, but also suggest possible support for a social selection thesis. The findings provide wide sweeping, strong, and largely consistent support for the married-loneliness thesis, but only weak support for a relationship between parenting and loneliness.
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Sobal, Jeffery, Caron F. Bove, and Barbara S. Rauschenbach. "Commensal Careers at Entry into Marriage: Establishing Commensal Units and Managing Commensal Circles." Sociological Review 50, no. 3 (August 2002): 378–97. http://dx.doi.org/10.1111/1467-954x.00388.
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Commensality is eating with others, and marriages are among the most significant commensal relationships. We collected qualitative data about commensality and entry into marriage from twenty couples using two in-depth interviews, the first at about the time couples entered marriage and the second about one year later. Commensal eating was an important component of the courtship process. Entry into marriage marked a transformation in people's commensal careers in which their marital relationship became their primary commensal unit. Meal commensality varied across the daily cycle: Many spouses skipped breakfast or ate breakfast separately, most ate lunch at work, and dinner was the main commensal meal. Greater marital commensality occurred on weekends than weekdays. Partners managed involvement in extra-marital commensal circles by combining their former eating networks. Kin were major participants in commensal circles, with friends, co-workers, and neighbors also included as eating partners. Overall, commensality was an important component of the way people ‘do marriage’.
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Chowdhry, Prem. "Private Lives, State Intervention: Cases of Runaway Marriage in Rural North India." Modern Asian Studies 38, no. 1 (February 2004): 55–84. http://dx.doi.org/10.1017/s0026749x04001027.
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The introduction of modern concepts like adulthood and sanctity given to individual rights has legally turned the individual settlement of marriage between two consenting adults to be legitimate. Under the Hindu Marriage Act 1955, except for certain incest taboos, the legal restrictions on marriage of two adult Hindus are almost non-existent. Briefly speaking, this means that under the law both sagotra (same gotra) and inter-caste marriages are permitted. Yet, the customary rules regulating marriages in most parts of north India are based upon caste endogamy, village and clan exogamy. While keeping within caste, they adopt the gotra or got, as is known in rural north India, rule of exogamy (gotra are an exogamous patrilineal clan whose members are thought to share patrilineal descent from a common ancestor). For marriage certain prohibited degrees of kinship have to be avoided. As a rule three or four got exogamy is followed by most caste groups upper or lower. Any break in this, though legally allowed, is not acceptable.
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Ahmad, Khalil, Ayesha Farooq, and Ashraf Khan Kayani. "Marriage and family structures in the rural Punjab." International Journal of Sociology and Social Policy 35, no. 5/6 (June 8, 2015): 306–24. http://dx.doi.org/10.1108/ijssp-05-2014-0034.
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Purpose – The purpose of this paper is to look into marriage patterns and family structure and changes therein over the period of 50 years. Reasons for change in marriage patterns are also included. It also includes marriage arrangements in the village by time periods. The latter part of the paper explores changes in family structure and its relevant reasons over the decades. Design/methodology/approach – Survey was conducted to attain and assess the required information. An interview schedule was developed as a tool for data collection. Systematic sampling technique was used for the selection of the respondents (aged 55+). These respondents were assumed to have observed the changes over the decades. The results were based on trend analysis from 1960s through 2008. Findings – The results showed that material exchanges on the vital events have declined with the exception of marriage occasion over the period of time. The data shows that most of the marriages were taking place between close relatives from 1960s through 1980s. Substantial decline in these marriages was replaced by corresponding increase in inter-caste marriages after 1990 due to education and economic factors. During the same period, a shift is observed from joint family system to nuclear one. Social implications – Policy makers might consider various social trends to manage changes in a traditional society. Originality/value – This paper focusses on changes in marriage patterns and family structure along with their pertinent causal factors in a rural community of the Punjab, Pakistan.
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Wibawa, I. Putu Sastra, I. Putu Gelgel, and I. Putu Sarjana. "Pada Gelahang Marriage: A Legal Pluralism Perspective." International Journal of Interreligious and Intercultural Studies 2, no. 1 (May 4, 2019): 47–58. http://dx.doi.org/10.32795/ijiis.vol2.iss1.2019.312.
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Presently, pada gelahang marriages are still controversial within Balinese society in terms of their implementation and the implications. A certain percentage of Balinese approve of pada gelahang marriages, while a certain percentage of people disagree for various reasons. These pros and cons are not tolerated. In fact, the phenomenon of pada gelahang marriages is often confounding to the Hindu community in Bali. Hence, solutions are required. While pada gelahang marriages can be found in many districts and regions in Bali, however, many doubts and problems still arise in their philosophical and juridical foundations. Therefore, research on pada gelahang marriages from the perspective of legal pluralism needs to be done. This research is a qualitative research with a legal sociology approach. Primary data is derived from field data from observations and from the results of interviews of related parties, while secondary data is obtained from literature books using the theory of legal pluralism as a guiding theory in the discussion of research. The results of the study indicate that the pada gelahang marriage has a philosophical foundation, juridical foundation and sociological basis for the creation of values of justice, legal certainty and the benefit of law in the framework of legal pluralism that provides a way to meet Hindu religious law, traditional village customary law and state law to set pada gelahang marriages
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Sattwika, Kharisma Nanda, Diah Gayatri Sudibya, and Ni Made Puspasutari Ujianti. "Penyediaan Karang Memadu bagi Warga yang Berpoligami di Desa Adat Penglipuran Kabupaten Bangli." Jurnal Interpretasi Hukum 1, no. 1 (August 20, 2020): 72–76. http://dx.doi.org/10.22225/juinhum.1.1.2189.72-76.
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The authority of the customary law community covers various fields of human life, including in the field of marriage. In the field of marriage, customary law community unity regulates its own marriage patterns as applied by customary law community unit in Penglipuran Adat Village, Bangli Regency, there are customary rules that forbid its citizens from polygamy by providing a place called coral combined for traditional village manners that do polygamy. The study examines two problem formulations namely how the marriage system in the Penglipuran traditional village, and what the function of the reefs is to integrate polygamy marriage in the Penglipuran traditional village. The research method used in this study is empirical legal research with the sociology of law approach. The results showed that the Penglipuran Indigenous Village implemented a Monogamy marriage system that had long been designed before it was published in Law Number 1 of 1974 concerning Marriage. Related to the function of coral reefs is to prevent polygamy marriages. The main goal is to give a woman's happiness as a wife. While the influence of the supply of coral blends is very effective because until now there are no residents who occupy the coral blends because there are no Penglipuran people who do polygamy. With this research it is expected that the Penglipuran Indigenous village should maintain and preserve the values of its local wisdom, because the Indigenous Village of Penglipuran is a well-known tourist destination. In addition, the government should always provide guidance to village officers to maintain the preservation of cultural values.
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Sadnyini, Ida Ayu, and A. A. A. Ngurah Tini Rusmini Gorda. "Social Changes of Traditional Rules in Facing Contemporary Developments: A Sociological Study of Intercaste Marriagein Balinese Society." International Journal of Criminology and Sociology 10 (December 31, 2020): 79–83. http://dx.doi.org/10.6000/1929-4409.2021.10.11.
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Nowadays, it is important to examine the impetus for changes of traditional rules in facing contemporary developments and in this regard, this study took a private subject of rules on inter-caste marriage in the Balinese Hindu community. In this context, this study aims to investigate how the inter-caste marriage system is run as an effort to bridge traditional values and modern values based on legal equality and citizenship by taking Balinese society. This research is empirical research with a historical approach with the object of the research is inter-caste marriages. The results showed that the development of inter-caste marriage rules in the monarchy period was derived from Hindu law. The rules on inter-caste marriage during the colonial period can be found in the Peswara and after the independence, the inter-caste marriage is regulated in the Decree of House of Representative of Bali Province, Bhisama Sabha Pandita, and the Decree of MDP Bali. The Hindu community still maintains the sanctions against inter-caste marriage because of their adherence to the customary law of the traditional village.
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Safar, Jihan. "Explaining Marriage Payments." Hawwa 16, no. 1-3 (November 27, 2018): 90–143. http://dx.doi.org/10.1163/15692086-12341338.
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AbstractThe high amount of mahr paid by the groom to the bride, among other marriage payments, constitutes a real burden for young Omanis today. This article sheds light on the main factors and motives that determine the amount of the mahr. Paradoxically, new consumerist desires, more highly educated women, and “love marriages” seem to coincide inversely with rising marriage payments. Modernization variables, such as women’s education and exogamous marriages, are not decreasing the mahr as predicted by theories of modernization, nor is institutional regulation effectively decreasing the amount. Beyond its economic aspects, mahr needs to be situated in its social, political, and cultural dimensions to better understand the complexity and variability of this institution. This article answers fundamental questions about how the mahr amount is fixed and negotiated between families in Oman.The study was carried out in Oman in 2016. Thirty-nine semi-structured interviews were conducted in different areas of the country in order to give firsthand information on the evolution, motives, perceptions, experiences, attitudes, and mechanisms related to matrimonial decision-making and familial strategies during the mahr bargaining. In addition to ethnographic research, a general online survey was conducted to provide statistical data on the main economic and non-economic factors that determine the mahr amount.
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Kukreja, Reena. "Colorism as Marriage Capital: Cross-Region Marriage Migration in India and Dark-Skinned Migrant Brides." Gender & Society 35, no. 1 (January 7, 2021): 85–109. http://dx.doi.org/10.1177/0891243220979633.
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This article, based on original research from 57 villages in four provinces from North and East India, sheds light on a hitherto unexplored gendered impact of colorism in facilitating noncustomary cross-region marriage migrations in India. Within socioeconomically marginalized groups from India’s development peripheries, the hegemonic construct of fairness as “capital” conjoins with both regressive patriarchal gender norms governing marriage and female sexuality and the monetization of social relations, through dowry, to foreclose local marriage options for darker-hued women. This dispossession of matrimonial choice forces women to “voluntarily” accept marriage proposals from North Indian bachelors, who are themselves faced with a bride shortage in their own regions due to skewed sex ratios. These marriages condemn cross-region brides to new forms of gender subordination and skin-tone discrimination within the intimacy of their marriages, and in everyday relations with conjugal families, kin, and rural communities. Because of colorism, cross-region brides are exposed to caste-discriminatory exclusions and ethnocentric prejudice. Dark-skin shaming is a strategic ideological weapon employed to extract more labor from them. The article extends global scholarly discussion on the role of colorism in articulating new forms of gendered violence in dark-complexioned, poor rural women’s lives.
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Kasarkina, Elena N., and Alyona A. Antipova. "Influence of socio-cultural attitudes on marriage of modern youth in Mordovia (on the example of Saransk)." Finno-Ugric World 12, no. 4 (December 25, 2020): 411–22. http://dx.doi.org/10.15507/2076-2577.012.2020.04.411-422.
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Introduction. The article is based on the results of a sociological study. The relevance of the research is based on the fact that building interpersonal relationships in the field of premarital behavior is one of the priorities for young people. The result of these relationships is the formation of their own vision, opinion and position in relation to the creation of a family and marriage. Marriage attitudes are formed in young people under the influence of socio-cultural factors that have to be faced both by an individual and by young people of a particular society. The purpose of the article is to study the opinions and needs of young people regarding the of legal marriage, to analyze the socio-cultural factors, which are the most important for the formation of marriage trends. Materials and Methods. The theoretical and methodological basis of the work is represented by a set of concepts and theoretical approaches in accordance with the subject and the problem of the article. It required reference to the methodological tools of family sociology, psychology, pedagogy, cultural studies, youth sociology, and demography. General research methods of analysis, synthesis, comparison, generalization, interpretation, system method, and secondary analysis of empirical data were used. The authors’ empirical research was conducted using the questionnaire method. Results and Discussion. The authors conducted a survey of young people in Saransk. A total of 300 people were interviewed. The object of the study is young people aged 18 to 35 y.o., the subject is socio-cultural factors that influence the development of their marriage tendencies. The article empirically substantiates the main issues hindering youth from a legal marriage, analyzes the factors important for the life of the youth in Saransk in terms of their positive or negative impact on legal marriage. It also reveals the influence of national factors on trends in marriages among young people. Conclusion. The article empirically proves that the key socio-cultural factors that determine the marriage trends among the modern youth in Mordovia are both internal (the presence/absence of a suitable candidate for the role of a spouse, mutual love) and external (the absence/availability of separate housing, education, work, nationality) factors. In general, modern young people are very consistent in their position regarding marriage. The influence of the national factor is most significantly traced in issues related to the socio-cultural and moral aspects of premarital behavior. The novelty of the article is based on conceptual and empirical analysis of the influence of socio-cultural factors, including the national factor, opinions of young people in relation to legal marriage.
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Glick, Paul C., and Sung-Ling Lin. "Remarriage after Divorce." Sociological Perspectives 30, no. 2 (April 1987): 162–79. http://dx.doi.org/10.2307/1388997.
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Among adults who had ended their first marriage in divorce, about three-fourths of the elderly men and two-thirds of the elderly women in both 1970 and 1980 were found to be remarried. However, the general decline in remarriage at the younger ages during the 1970s was accentuated among those under 35 years old. Although the proportion remarried among women with graduate school training was the smallest, that proportion declined less during the 1970s than for women in any other educational level. In both 1970 and 1980, the proportion remarried was positively correlated with personal income for men but negatively for women. An estimated two-thirds of those who end their first marriage in divorce will eventually remarry while they have young children living with them. During the lifetime of women in their second marriage after their first marriage ended in divorce, only one-third of their children are born after remarriage, whereas two-thirds are born before their second marriages. During the 1970s, the proportion of currently divorced adults living alone or sharing the homes of relatives diminished, while the proportion living as cohabitants outside marriage rose substantially. It appears as if both the divorce rate and the remarriage rate are approaching a period of relative stability.
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Schröter, Michael. "Marriage." Theory, Culture & Society 4, no. 2-3 (June 1987): 317–22. http://dx.doi.org/10.1177/026327687004002006.
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Sweeney, Natalie. "Why marriage?" Families, Relationships and Societies 7, no. 3 (November 30, 2018): 533–35. http://dx.doi.org/10.1332/204674318x15384703725901.
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Sev'er, Aysan, and Mazhar Bağli. "In Who's Interest? Levirat and Sororat Marriages in Southeastern Turkey." Hawwa 4, no. 2-3 (2006): 274–99. http://dx.doi.org/10.1163/156920806779152291.
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AbstractSororat refers to a man's marriage to his deceased wife's sister, and levirat refers to a woman's marriage to her brother-in-law after the death of her husband. This article explores the gendered reactions to tensions and role confusion in these marriages. Forty-five people who were either currently living, or have recently lived in levirat and sororat marriages were interviewed. We observed that family and kin seem to be equally persistent on formulating levirat or sororat types of marriages for widows and widowers. However, men had an ultimate veto power over these arrangements and women did not. Moreover, tensions on women, especially in terms of establishing sexual intimacy with their new partners were traumatic. We argue that material considerations play a primary role on the continuation of these marriages, despite the problems these marriages entail, especially for women.
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Uberoi, Patricia. "When is a Marriage Not a Marriage? Sex, Sacrament and Contract in Hindu Marriage." Contributions to Indian Sociology 29, no. 1-2 (January 1995): 319–45. http://dx.doi.org/10.1177/0069966795029001015.
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Dempsey, Ken. "Who gets the best deal from marriage: women or men?" Journal of Sociology 38, no. 2 (June 2002): 91–110. http://dx.doi.org/10.1177/144078302128756525.
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Feminists of various kinds – structural, radical, critical, materialist – have repeatedly asserted that marriage benefits men more than women and usually at women's expense. There is now a considerable body of empirical evidence that supports the major thrust of their claims. However, there are feminists adopting a post-structuralist perspective who argue that many accounts of men's dominance are overly deterministic. The argument goes that there is insufficient recognition of change that is already ensuring more rewarding marriages for women much of which is probably due to women's exercise of agency. It is further argued that, in order for women to initiate successful change, it is necessary but not sufficient for them to be aware of inequities and other shortcomings occurring at specific sites in their marriage. In the present study, a sample of 45 wives and 40 husbands were questioned to see if they agreed that men generally benefited the most from marriage, to find out what reasons they offered for their judgements and to establish if women were more conscious than men of the need for specific changes in their own marriages. The possibilities of actors negotiating successfully for specific change in the face of their partner's opposition are also considered. It is argued that women will make only limited gains until men experience a change of heart.
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Denov, Myriam S., and Mark A. Drumbl. "The Many Harms of Forced Marriage." Journal of International Criminal Justice 18, no. 2 (May 1, 2020): 349–72. http://dx.doi.org/10.1093/jicj/mqaa007.
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Abstract Harnessing an interdisciplinary framework that merges elements of law and social science, this article aims to recast the crime of forced marriage, and thereby enhance accountability, in light of knowledge acquired through ethnographic fieldwork in northern Uganda. More specifically, we draw upon the perspectives and experiences of 20 men who were ‘bush husbands’ in the Lord’s Resistance Army (LRA). These men were abducted by the LRA between the ages of 10 and 38 and spent between 6 and 24 years in captivity. During their time in the LRA, these men became ‘bush husbands’ with each man fathering between 1 and 11 children. In-depth interviews explored men’s perspectives and experiences related to sexual violence, forced marriage, parenthood and post-war accountability. The data reveal the complexity of men’s self-identified positions not only as high-ranking members of the LRA, but also as captives of the LRA, as victims of forced marriage, as perpetrators, and as caring fathers and husbands. These findings nuance extant understandings and assumptions of men and masculinities in the context of forced marriage. Drawing from these findings, we articulate several key implications for law — notably, that law acknowledges the harms that the crime of forced marriage and sexual violence affects and imposes on all implicated parties, including boys, girls, men, and women. While noting the gendered component of the harms of forced marriage, as well as sexual violence, that disproportionately affects women and girls, the ethnographic data suggest detaching the criminalization of forced marriage from a largely gender-based analysis to a more gender-neutral one rooted in multiparty coercion. Senior commanders who order forced marriages should face criminal sanction that recognizes the totality of the harms caused, including to both husbands and wives and the children born of these compelled unions: this move would augment the retributive, deterrent and expressive value of criminal punishment. Finally, a granular and textured understanding of forced marriage would lay groundwork for more effective, tailored and targeted reintegrative and rehabilitative programmes for all afflicted parties.
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Retherford, Robert D., Naohiro Ogawa, and Rikiya Matsukura. "Late Marriage and Less Marriage in Japan." Population and Development Review 27, no. 1 (March 2001): 65–102. http://dx.doi.org/10.1111/j.1728-4457.2001.00065.x.
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Heaphy, Brian. "Troubling Traditional and Conventional Families? Formalised Same-Sex Couples and ‘The Ordinary’." Sociological Research Online 23, no. 1 (February 6, 2018): 160–76. http://dx.doi.org/10.1177/1360780418754779.
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This article explores the value of the concept of ‘the ordinary’ in analysing formalised couple and family relationships. This is a concept that is coming to the fore in discussions of same-sex relationships. It is often associated with heterosexual tradition, convention, and normativity with respect to the social institutions of marriage and family and has also been defended as representing the everyday politics of contemporary post-traditional, non-conventional, and non-normative couples and families. The article explores the value of focusing on ‘the ordinary’ for connecting what might appear to be contradictory developments in formalised couple and family life by drawing on data from a UK study that was based on both joint and individual interviews with 50 same-sex couples, where partners were aged under 35 when they entered into civil partnership, prior to the availability of same-sex marriage. First, it considers some of the ‘ordinary’ troubles that formalised same-sex couples and families encounter and the ways in which they can be simultaneously viewed as traditionally conventional and post-traditional or non-conventional. Second, it examines how civil partners’ accounts of their ordinary experiences of love and care were underpinned by and troubled traditional meanings and conventional practices associated with married couples’ commitments. Third, it analyses how partners’ comparisons of previous generations’ marriages to their civil partnerships (which they tended to view as ‘ordinary marriages’) appear to trouble traditional conventions as regulative while simultaneously espousing emergent conventions as freeing. Taken together, participants’ personal accounts point to how by focusing on ‘the ordinary’ we can address a characteristic of contemporary family that some commentators have trouble grasping: its double nature. By this, I mean the ways in which family forms and practices can be simultaneously traditional and post-traditional, non-conventional and conventional, as well as troubling of and incorporated into the social institutions of marriage and family. The analysis highlights how the concept of the ordinary provides a way into the double thinking required of sociology to understand marriage and family as contemporary social institutions.
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Xie, Yu, Siwei Cheng, and Xiang Zhou. "Assortative mating without assortative preference." Proceedings of the National Academy of Sciences 112, no. 19 (April 27, 2015): 5974–78. http://dx.doi.org/10.1073/pnas.1504811112.
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Assortative mating—marriage of a man and a woman with similar social characteristics—is a commonly observed phenomenon. In the existing literature in both sociology and economics, this phenomenon has mainly been attributed to individuals’ conscious preferences for assortative mating. In this paper, we show that patterns of assortative mating may arise from another structural source even if individuals do not have assortative preferences or possess complementary attributes: dynamic processes of marriages in a closed system. For a given cohort of youth in a finite population, as the percentage of married persons increases, unmarried persons who newly enter marriage are systematically different from those who married earlier, giving rise to the phenomenon of assortative mating. We use microsimulation methods to illustrate this dynamic process, using first the conventional deterministic Gale–Shapley model, then a probabilistic Gale–Shapley model, and then two versions of the encounter mating model.
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Winslow, Matthew P., and Rexéna Napier. "Not My Marriage." Social Psychology 43, no. 2 (January 2012): 92–97. http://dx.doi.org/10.1027/1864-9335/a000087.
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Third-person perception (TPP) refers to the belief that others are more influenced by the media than you yourself are. This theory was extended to people’s perceptions of the effects of legalizing same-sex marriage (SSM). It was predicted that people might believe that legalizing SSM would affect others’ marriages, but not their own. It was also predicted that high right-wing authoritarians (RWAs) would display TPP more than low RWAs. Participants (135 undergraduate heterosexual students) estimated the effect of legalizing SSM on their own as well as other people’s attitudes about marriage and sexuality. Results indicated that participants displayed TPP. The hypothesis about a link between RWA and TPP was supported. Implications of these findings and future research directions are discussed.
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Leong, W. "Formation of marriage in England and Singapore by contract: void marriage and non-marriage." International Journal of Law, Policy and the Family 14, no. 3 (December 1, 2000): 256–80. http://dx.doi.org/10.1093/lawfam/14.3.256.
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Jamal, Jamal. "Pergeseran konsep kufu’ menurut masyarakat keturunan Arab." Ulumuddin 11, no. 1 (October 23, 2019): 1. http://dx.doi.org/10.22219/ulum.v11i1.10093.
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This article aims to deal with the questionsof that does the concept of kufu’ influence marriage in the circle of Muslim-Arab creoles society? Why it happens and what are the relevant factors conditioning the phenomenon of marriage? Applying sociology of law in approaching the case, this article finds that although in the Arab-Muslim tradition kufu’ (equity) which means nasab(descent) considered can guarantee and strengthen a harmonic marriage relation, understanding on the nasab concept has shifted significantly. This article argues that nasab in the context of modern society has not become a primary reference in deciding marriage.
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Veevers, Jean E. "The “Real” Marriage Squeeze." Sociological Perspectives 31, no. 2 (April 1988): 169–89. http://dx.doi.org/10.2307/1389081.
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Among persons in midlife, about one in five is unmarried. The sex ratio in this group is about 80, which is markedly unbalanced. Although changes in fertility and in mortality are contributing factors, the “real” squeeze is due largely to the ubiquitous norm that husbands should be older than their wives. This mating gradient is the most significant determinant of the competition for mates as it is experienced by older unmarried women compared with older unmarried men. The nature and magnitude of this marriage squeeze are demonstrated using Canadian vital statistics and census data. Age differentials of brides and grooms in all marriages registered in 1981 are used to create “availability indices” that estimate the number of unmarried persons of the opposite sex that are potentially available for every 100 unmarried persons. For men, availability indices are low in the 20s, and they increase with advancing age to about one-to-one in the 50s. For women, access to potential grooms is highest in the 20s and decreases with advancing age until, in the 50s, there are only 50 potential grooms per 100 unmarried women. The implications of unbalanced sex ratios are discussed with reference to changes in marriage and the family. Markedly skewed sex ratios may shift the balance of power between the sexes and produce a demographic reaffirmation of the double standard.
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Muhammad, Nova Effenty. "Realitas Perkawinan Beda Agama Perspektif Keluarga Sakinah." Al-Mizan 16, no. 2 (December 31, 2020): 273–98. http://dx.doi.org/10.30603/am.v16i2.1830.
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This paper concentrates on a happy family in Interfaith Marriage. According to the majority ulama, marriage is a theological activity that couple interfaith marriage will not a happy family. In this paper, I examine the interfaith marriage couple can be a happy family. Specifically, I ask how to concept a happy family according to the interfaith married couples? Further, how to manage family conflict on interfaith marriage for to get a happy family? To analyse a happy family on interfaith marriage couple, I use a qualitative analysis method with three approaches: Islamic law, sociology and psychology context. I use data collection methods with observation, interviews, and documents. This research argues that religion is not a major factor in a happy family because interfaith marriage can be a happy family. Worries Ulama that interfaith couples cannot be a happy family does not happen. The contribution of this study as the antithesis according to ulama about interfaith marriage, that happiness is not correlated with religion.
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Wahidullah, Wahid, and Ricky Khoirul Umam. "PROBLEMATIKA ISBAT NIKAH DALAM OPTIK PERUNDANG-UNDANGAN." JURIS (Jurnal Ilmiah Syariah) 18, no. 2 (December 30, 2019): 103. http://dx.doi.org/10.31958/juris.v18i2.1409.
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The marriage certificate is the process of recording marriage to a marriage that is carried out on a legal basis and has not been approved by the legality or marriage certificate of the marriage. The purpose of the marriage ratification is to obtain legal certainty that is appropriate to the marriage that has been done, namely by registering a marriage and obtaining a marriage certificate to facilitate the civil process in the family. This type of research is qualitative by discussing sociology and it was carried out using inductive analytical methods by discussing the issue of the implementation of marriage rights in the field and the implications of marriage rights to the status of marital power in terms of the system of agreement-invitation legislation. The results of this study are the implementation of the marriage certificate in the Jepara Religious Court has been carried out according to procedures that have been received and carried out by the Jepara Religious Court in accordance with the provisions of the procedural law of the religion in accordance with statutory provisions regulated by Law Number 50 Year 2009 concerning the Religious Courts.
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Klein, Ross A., L. D. Scanzoni, and J. Scanzon. "Men, Women, and Change: A Sociology of Marriage and Family." Teaching Sociology 17, no. 1 (January 1989): 103. http://dx.doi.org/10.2307/1317949.
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Hatch, Laurie Russell, and R. Collins. "Sociology of Marriage and the Family: Gender, Love, and Property." Teaching Sociology 17, no. 4 (October 1989): 502. http://dx.doi.org/10.2307/1318437.
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Sanderson, Stephen K., and Randall Collins. "Sociology of Marriage and the Family: Gender, Love, and Property." Contemporary Sociology 16, no. 2 (March 1987): 246. http://dx.doi.org/10.2307/2070747.
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BARON, A. "Romancing the Field: The Marriage of Feminism and Historical Sociology." Social Politics: International Studies in Gender, State & Society 5, no. 1 (March 1, 1998): 17–37. http://dx.doi.org/10.1093/sp/5.1.17.
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