Journal articles: 'Traditional marriage'

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FERGUSON, SUSAN J. "CHALLENGING TRADITIONAL MARRIAGE." Gender & Society 14, no. 1 (February 2000): 136–59. http://dx.doi.org/10.1177/089124300014001008.

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Greenhill, Pauline, and Angela Armstrong. "Traditional Ambivalence and Heterosexual Marriage in Canada." Ethnologies 28, no. 2 (April 23, 2007): 157–83. http://dx.doi.org/10.7202/014987ar.

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Queer moments abound in traditional rituals associated with marriages and weddings, not only in some regions of English Canada but in most European and European-colonised locations. In the Prairie provinces and Ontario, mock weddings (folk dramatic travesties of the Christian/majoritarian wedding ceremony, usually performed cross dressed) can interrupt wedding showers or milestone anniversary parties. And from Prince Edward Island to British Columbia, charivaris (late night visits to a newly married couple, featuring extreme noisemaking and/or traditional trickery) can follow a marriage. The authors question whether these practices transgress against conventional heterosexual marriage or merely ritualise and thus contain potential resistance to its strictures, and find that they do both.

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Ani, Nor, Abubakar Abubakar, and Muhammad Iqbal. "Akulturasi Islam dalam Perkawinan Adat Dayak Ngaju: Sejarah Masyarakat Muslim di Desa Petak Bahandang, Kabupaten Katingan, Kalimantan Tengah." Jurnal Studi Agama dan Masyarakat 15, no. 2 (December 30, 2019): 107–17. http://dx.doi.org/10.23971/jsam.v15i2.1624.

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Islamic acculturation in traditional Ngaju Dayak marriage: History of Muslim communities in Petak Bahandang Village, Katingan Regency, Central Kalimantan. There are three main issues to be discussed in this paper, namely how is the history of the village, how is the history and procession of traditional marriages and how is the acculturation of Islamic values and local culture in traditional marriages carried out by the Dayak Ngaju ethnic Muslim community. This article uses a type of historiographic research using a spoken history approach. The findings concluded that the Muslim community of Dayak Ngaju in Katingan Regency, Central Kalimantan Province, is still carrying out customary marriages. For them, the purpose of carrying out a traditional marriage is not as a symbol of the validity of a marriage relationship, but to preserve local wisdom and is a prevention of divorce by making an agreement. Muslim communities still have to fulfill the path of hadat drawn from the maternal lineage and in the procession the Muslim community first conducts a marriage according to religion. After that, they conduct a marriage according to the custom. This custom marriage represents Islamic values.

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Pohan, Muslim. "Fenomena dan Faktor Perkawinan Semarga." Al-Qadha : Jurnal Hukum Islam dan Perundang-Undangan 8, no. 1 (July 14, 2021): 67–84. http://dx.doi.org/10.32505/qadha.v8i1.2088.

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Traditionally, there are 3 (three) Batak marriage systems, namely; exogamy, endogamy, and electrograms. Based on these three types, clan marriage is a marriage that is prohibited in Batak customs and culture. Semarga is a condition where one individual and another individual has a blood lineage through the father's line. Family marriages carried out by the Batak Mandailing migrant community in Yogyakarta experienced a shift in meaning from the traditional Batak culture, from an exogamous marriage system to an eleutherogamous marriage system that does not recognize any prohibitions as is the case in the exogamous or endogamous marriage system. The article is field research with a qualitative approach. The method of data collection was carried out by field observations and conducting interviews with informants. The primary sources in this paper are the Mandailing Batak people who marry within the same clan. In addition, interview data were also obtained for traditional leaders, religious leaders, intellectuals, and the surrounding community. The results of the study concluded; Factors that affect clan marriages in the Batak Mandailing migrant community are due to love factors, religious factors, economic factors, educational factors, and cultural factors. Family marriages in the Batak Mandailing migrant community are carried out because the migrant Batak Mandailing community does not believe in taboo things that are local wisdom.

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Deezia, Burabari Sunday. "II-II Wa (Traditional Marriage): Towards the Typologies of Marriage in Ogoni Traditional Philosophy." UJAH: Unizik Journal of Arts and Humanities 21, no. 1 (July 31, 2020): 102–37. http://dx.doi.org/10.4314/ujah.v21i1.5.

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Every society has its own norms, values and morals, which help them to structure their universe. Among the Ogoni indigenous people, the centrality of ii-ii wa (traditional marriage) as the nucleus of society is the under guiding factor for their comprehensive marriage rites. To the Ogoni indigenous people, marriage is a sacred institution, inextricably attached to the Ogoni traditional religion. It is a process rather than a discrete event that marks one’s transition from one stage of life to another; it involves rituals, negotiations, and transactions that stretch over years. It is a community practice within which the values of a community are shaped and preserved. However, the eventual contact with the western culture through colonialism, christianity, education and, with the subsequent upsurge of globalization, reflects the diffusion of modern orientations and ideologies. These values are not only being challenged but also eroded. Consequently, this onslaught brings into question the place of the Ogoni cultural values and marriage system amidst modernization. This study, therefore, centers on the organized system of the Ogoni traditional marriage forms in relation to specific underlying dimensions, attributes and categories. The study further distinguishes between Bia-k𝑒̅, biabe and the assumed Sira-culture that do not exist in Ogoni cultural practices. In analyzing the subject matter, the study adopts the descriptive research design, using the philosophical approach, with special reference to the structural functionalism and the diffusion of innovation theories. Through the research effort it was observed that the fortunes of marriage and family institutions are dwindling due to the emerging trends of individualism, loosed morality, materialism and intrusion of foreign ideas into marriage and family system in Ogoni. Hence, the need to respect, project and protect those core Ogoni traditional marriage values. Keywords: II-II-Wa (traditional marriage), family values, religion, social change

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Gregg, Ronald. "Giving Traditional Marriage a Makeover." Mimesis Journal, no. 2, 1 (June 1, 2013): 120–24. http://dx.doi.org/10.4000/mimesis.294.

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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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Sitompul, Roswita. "Implementasi Undang-undang Perkawinan No. 1 Tahun 1974 dalam Pemberian Dekke Simudur Udur Erat pada Masyarat Batak Toba." JURNAL MERCATORIA 13, no. 1 (June 27, 2020): 46–61. http://dx.doi.org/10.31289/mercatoria.v13i1.3644.

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Marriage is away for humans to developing off spring, there fore important thing is that marriage is regulated by the state, religion and customs. In Batak custom marriageis legal if it is done according toreligionthen the marriageis considered invalid, and peoplewho do marriage like this may not take partin any traditional ceremonies. This reseach is an exploratory study using primer and secondary data, the data collection is done by interviews, questionnaries andobservations the data coollectedis evaluatedqualitativelyand quantitatively so based on theabove datait canbe concluded that the batak toba people in Medan still do traditional marriage such giving “dekke si mudur udur” give to hula- hula. Hula-hula will give good words of blesssingor advise for the bride’s life in the future.

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Halimah, Lili, Heni Heryani, and Eva Enzelia Barus. "Local Wisdom Preservation in Inter-Ethnic Weddings in Cimahi City's Batak Karo Community." Journal of Moral and Civic Education 4, no. 1 (May 31, 2020): 19–31. http://dx.doi.org/10.24036/8851412412020214.

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North Sumatra province has a variety of unique cultures, one of which is marriage tradition and wedding ceremony. Marriages—containing noble values and norms of the purpose of life—are legally bound in traditional wedding ceremonies so the marriage will be safe. In Batak Karo tribe, one of the tribes in North Sumatra, the ideal marriage is the one that follows the rimpal tradition, which means that a man will be recommended to marry the daughter of his mother's brother. In its development, inter-ethnic marriages provide a solution to overcome the problems of unideal marriage. This article describes the condition when the ideal marriage is not fulfilled. The study used qualitative approach in the Karo Persadaan community in Cimahi City, West Java, involving the role of religious and traditional leaders. The results of the study show that inter-ethnic weddings in the Batak Karo community are allowed but with complete customary procedures as performed in ideal wedding ceremonies to preserve their local wisdom and prevent the Batak Karo identity from being extinct overseas.

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Kusmayanti, Hazar, and Dede Mulyanto. "PROBLEMATICS CULTURE OF CHILD MARRIAGE IN INDRAMAYU IN A LEGAL AND CULTURAL PRESFECTIVE." Jurnal Pembaharuan Hukum 7, no. 2 (August 20, 2020): 116. http://dx.doi.org/10.26532/jph.v7i2.9297.

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The problem of marriage is a very common problem for the world community, especially the people of Indonesia, one of the problems is child marriage. the highest likelihood of child marriage is in Indramayu Regency. The purpose of this study is to analyze the practice of child marriage that occurs in Indramayu, the reasons for child marriage. The method of the approach taken by the author is to use a normative juridical approach. Based on the research findings there are obstacles that cause child marriage culture in Indramayu as follows: There are religious views that allow underage marriages, There are differences in legal perspectives between traditional and contemporary fiqh, aspects of tradition and culture in the local area Modern communication technologies such as mobile phones encourage young marriages. The implication of this research is to socialize Law Number 16 the Year 2019 regarding marriages regarding the marriage age limit up to 18 years for men and women as well as government cooperation with community leaders, religious leaders and the Indonesian Women's Coalition to eradicate child marriage in various regions.

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Guo, Lei. "Comparison Between Chinese Traditional Marriage Customs and American Marriage Customs." Humanities and Social Sciences 4, no. 4 (2016): 123. http://dx.doi.org/10.11648/j.hss.20160404.17.

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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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Putri, Bunga Nurwiyatin. "WEDDING TRADITION OF SUNDA CULTURE IN ISLAMIC LAW PERPECTIVE." SHAKHSIYAH BURHANIYAH: Jurnal Penelitian Hukum Islam 5, no. 2 (July 6, 2020): 143–62. http://dx.doi.org/10.33752/sbjphi.v5i2.1631.

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This article is the result of a qualitative field research. This article discusses a series of Sundanese traditional marriages from the perspective of Islamic law. The research location is in Caringin Village, Tegal Panjang Village, Sucinarja District, Garut Regency. This study concludes that the series of Sundanese traditional wedding ceremonies are not in conflict with fiqh law. The series consists of a) pre-marriage stage; b) stage of the marriage contract; and c) post-marriage contract stage. The three sets of Sundanese marriage traditions are in harmony with the law of fiqh. This argument is built by analyzing the three series with the jurisprudence of the four schools of thought, istihsan bi maqasid al-shariah, isthsan bi al'urf, and the text of the argument. Keywords: Sundanese traditional marria, Islamic law, urf, maqasid shari’ah Abstrak Artikel ini adalah hasil penelitian kualitatif lapangan. Artikel ini mendiskusikan rangkaian pernikahan adat Sunda dengan perspektif hukum Islam. Lokasi penelitian berada di kampung caringin desa tegal panjang kecamatan sucinarja kabupaten garut. Penelitian ini menyimpulkan bahwa rangkaian upacara pernikahan adat sunda semuanya tidak bertentangan dengan hukum fiqih. Rangkaian itu terdiri a) tahap pra nikah; b) tahap akad nikah; dan c) tahap pasca-akad nikah. Ketiga rangkaian tradisi pernikahan sunda selaras dengan hukum fiqih. Argument ini dibangun dengan menganalisis ketiga rangkaian tersebut dengan fiqih empat mazhab, istihsan bi maqasid al-shariah, isthsan bi al’urf, serta dalil nas. Kata Kunci: pernikahan adat Sunda, hukum islam, ‘urf, maqasid shari’ah

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Flouri, Eirini, and Ann Buchanan. "What predicts traditional attitudes to marriage?" Children & Society 15, no. 4 (2001): 263–71. http://dx.doi.org/10.1002/chi.674.

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Moeti, Bakadzi, Setlhomo Koloi-Keaikitse, and Hildah L. Mokgolodi. "Married Women’s Lived Experiences on the Value of Traditional Premarital Counseling “Go Laya” on Marital Stability in Botswana." Family Journal 25, no. 3 (May 24, 2017): 247–56. http://dx.doi.org/10.1177/1066480717710951.

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Traditional premarital counseling seems threatened and not benefiting the couple as it should be. This has negatively impacted on the establishment of marriage. The purpose of the study was to explore married women lived experiences on the value of traditional premarital counseling, go laya, on marital stability. Traditional premarital counseling has always existed to help prepare couples for the future challenges and expectations in marriage. The study adopted a qualitative phenomenological research design. A purposive sample of 10 married women with varied durations in marriage provided the data through interviews. These interviews were tape-recorded and transcribed. The transcripts assumed a phenomenological approach where bracketing and eidetic reduction were employed. The findings indicate that the traditional premarital counseling is very valuable and has a potential of keeping marriages firm. In addition, although the traditional premarital counseling is an appropriate antidivorce strategy, the main problem is that it has lately lost its meaning. Unlike in the past, it is no longer given the honor and not conducted in depth. Despite the major role go laya has in marriage, its implementation must be reviewed and documented to give direction on how it should be done.

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Dasfordate, Aksilas, Agus Sholahuddin, and Bonaventura Ngarawula. "Duan-Lolat Tradition In Traditional Marriage Of The Tanimbar Community: Ethnographic Study of Traditional Marriage in Latdalam Village, Tanimbar South District, West Southeast Maluku Regency." Technium Social Sciences Journal 11 (August 12, 2020): 434–50. http://dx.doi.org/10.47577/tssj.v11i1.1451.

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The Tanimbar people certainly have customs, traditions, and habits that have been preserved from generation to generation. The Duan and Lolat systems represent customs and traditions, which are still present throughout the Tanimbar archipelago. In that context, as part of the Tanimbar community, the people of Latdalam village, South Tanimbar district, West Southeast Maluku district who inhabit the west coast of Yamdena Island also use the Duan and Lolat traditions in various aspects of life, both political, economic and socio-cultural life. The main objective of this research is to describe and analyze the process of the formation of Duan and Lolat traditions in the traditional marriage of Latdalam villagers in the South Tanimbar district, West Southeast Maluku Regency. The approach used in this research is to use a descriptive-qualitative approach. The research location is Latdalam Village, South Tanimbar district, West Southeast Maluku Regency. Informants in this study consisted of; the Latdalam village government; the Church, namely religious leaders who know and understand the traditions of Duan and Lolat in the marriage customs of the Latdalam community; Duan and Lolat parties that involve two families in carrying out traditional marriages. Data collection techniques through observation, interviews, and documentation studies. The research instrument is the researcher himself as the main instrument. The results obtained from this study are as follows: (1). In the life of the people of Tanimbar, West Southeast Maluku Regency, a kinship value known as Duan and Lolat has been maintained for a long time. The Duan and Lolat traditions are applied in various aspects of life, including marriage. (2). The process towards a traditional marriage based on the Duan and Lolat traditions in the Latdalam Village community, Tanimbar Selatan District, West Southeast Maluku Regency. (3). The traditions of Duan and Lolat in traditional community marriages in Latdalam village contain religious or belief values, art, language, and law. This study recommends further research on the wars of the West Southeast Maluku Regency government, especially the District Tourism Office, in designing work programs to promote the Duan and Lolat traditions as local wisdom.

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Butuan, Omar, Elisa Abellar, Samsiya Mayasa, Sadat G. Blah, Margie Fiesta, and Osmeňa Kasim. "A COMPARATIVE STUDY ON MAGUINDANAON TRADITIONAL MARRIAGE AND ISLAMIC MARRIAGE SYSTEM." Advances in Social Sciences Research Journal 8, no. 7 (July 19, 2021): 218–39. http://dx.doi.org/10.14738/assrj.87.10451.

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This study aimed to find out the Comparison of the Maguindanaon Traditional Marriage and the Islamic form of Marriage. Specifically, the study seeks to find out the Socio-demographic profile of the respondents in terms of age, sex, Marital Status and educational attainment. The Requisites of the Maguindanaon Traditional form of Marriage and the Requisites of Islamic forms of Marriage are identified in this study. Also, the factors to a successful marriage in terms of Cultural / familial, Economic, Spiritual factor and the difference between the Maguindanaon Marriage and that of the Islamic Marriage system are the focused of this study. This study made use of expost facto research design particularly descriptive ethnographic in approach. This study was conducted in the thirty four barangays of municipality of Datu Odin Sinsuat, Maguindanao. The respondents of this study were individuals who have sufficient information on Traditional Marriage of the Maguindanaon and Islamic form of Marriage. There were 200 respondents for the entire municipality. 100 respondents are those members of the Al-Hiqma organization, and one hundred (100) respondents were from Maguindanaon local folk who had sufficient information about Maguindanaon traditional marriage, and used the simple random sampling procedures. A survey questionnaire was used for the respondents who can read and write and for the respondents who have no knowledge on reading and writing used interview method. Based on the findings of the study, the beliefs and practices of the Maguindanaon in terms of marriage were handed to them by their forefathers through series of generations down to present. These beliefs and practices were counted as legacies of the past that remained a living heritage of the present generations. The Maguindanaon tradition on marriage is still primitive in many aspects like the negotiation of third parties, imposition of dowry, man’s servitude to his in-laws and many of the rituals of the past are still seen in the present time. Education, both Islamic and Western have influenced the marriage practices of some Maguindanaons in the urban society as some of their marriage ceremony are held in hotels and restaurants. The augmentation of the materialistic nature of maguindanaon traditional marriage has been maintained and increased due to the devaluation of the Philippine currencies. Key words: Comparative Study, Maguindanaon, Traditional Marriage, Islamic Marriage System

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Losada, Leandro. "Marriage Market, Social Status, and Cultural Patterns." Journal of Family History 37, no. 4 (April 13, 2012): 364–80. http://dx.doi.org/10.1177/0363199012440087.

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This article examines the marriage market of Argentine traditional families in the period spanning from 1900 to 1940, based on a sample of 550 marriages and the analysis of their social and cultural patterns. The timeframe chosen includes the period of greatest splendor of these families in Argentine society (roughly between the year 1900 and the mid-1910s) as well as the years that saw the demise of their influence (the 1920s and 1930s). The aim is to shed light on the relationship between marriage patterns and the rise and fall of traditional elites, an issue that has so far been neglected by Argentine historiography.

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Habibi, Roy Kembar, and Eny Kusdarini. "Kearifan Lokal Masyarakat Dalam Melestarikan Tradisi Pernikahan Pepadun di Lampung Utara." Jurnal Antropologi: Isu-Isu Sosial Budaya 22, no. 1 (May 31, 2020): 60. http://dx.doi.org/10.25077/jantro.v22.n1.p60-69.2020.

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The purpose of writing this article is to find out the traditional marriage culture of pepadun in North Lampung as a legacy from the ancestors of pepadun. Therefore there is a need for cultural preservation that makes the hallmark of pepadun traditional marriages in North Lampung. This article was compiled using the library research method, which is a method of data collection which is carried out by utilizing sources and library materials. The results obtained were the culture of pepadun marriage in North Lampung, the cultural heritage of the people of North Lampung, which had existed since the early traditional wedding ceremonies. In the wedding there is a meeting of the bride and groom's family, a meeting of the indigenous tribes of pepadun, a procession of marriage in the wedding, and there is a release dance for the bride and groom, and there is a dance that will invite the bride and groom to dance in the evening. fund. The pepadun community has never let go of the culture of marriage that had been passed down by previous ancestors. The conclusion of this research is the culture of customary marriage of pepadun into a marriage culture that cannot be abandoned by the pepadun community, especially in North Lampung.

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Sulistyoko, Arie, and Anwar Hafidzi. "Tradisi Maantar Patalian pada Perkawinan Masyarakat Adat Banjar Kalimantan Selatan (Telaah Antropologis dan Sosiologis)." An-Nuha : Jurnal Kajian Islam, Pendidikan, Budaya dan Sosial 7, no. 1 (July 15, 2020): 19–32. http://dx.doi.org/10.36835/annuha.v7i1.327.

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The marriage in Indonesia is usually done with customary rules, one of which is the Banjar tribe who still has a strong culture in the process of marriage ceremony. In practice in Indonesia, in addition to following religious regulations, tradition also becomes important, as practiced by the people of Banjar when conducting marriages filled with various customs both before, shortly or after marriages are conducted. The application of the procession, the benchmark is honesty itself, where if the total honesty requested is not met by men, then the girl's family prefers to cancel it. In this condition, the local people's customary approach is the benchmark in the traditional Banjar marriage system

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Novis-Deutsch, Nurit. "“God’s Operating Manual”: Marriage Theologies in Ultra-Orthodox and Evangelical Marital Guidebooks." Journal of Family History 45, no. 2 (July 18, 2019): 191–206. http://dx.doi.org/10.1177/0363199019859912.

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Evangelical Protestant and Jewish ultra-Orthodox communities are two high-tension religious groups that share an emphasis on traditional family values. Their leaders must communicate the virtues of religious marriage to “curious outsiders” while supporting “distressed insiders” whose marriages have become unstable. This article analyzes thirty marital guidebooks, fifteen ultra-Orthodox, and fifteen evangelical Protestant to probe their strategies. A key finding is the abundance of marriage theologies in the guidebooks, that is, schemas that endeavor to make sense of marriage and its vicissitudes by explicating God’s role and expectations for the couple. Five shared and four denomination-specific marriage theologies are identified and discussed.

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Якушев, Павел, and Pavel Yakushev. "The promise to marry: traditional and legal regulation in Russia and European countries." Advances in Law Studies 5, no. 2 (July 18, 2017): 185–89. http://dx.doi.org/10.12737/article_59639d335e4150.58437830.

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The article explores the issues of traditional and legal regulation of relations arising from the rejection of a previously expressed intention to contract a marriage. The author analyzes the institution of engagement in the legislation of foreign countries. The current Russian legislation does not allow to protect the property rights of a bona fide party in due measure if the other party refuses to enter into marriage. The author made a conclusion about the possibility of legal regulation of actions preceding marriage and proposed appropriate changes in the legislation.

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Polat, Oğuz, and Zeynep Reva. "LEGAL DIMENSION OF CHILD MARRIAGES IN TURKEY: COMPARED WITH THE EASTERN EUROPE AND MIDDLE EAST COUNTRIES." International Journal of Research -GRANTHAALAYAH 7, no. 4 (April 30, 2020): 338–54. http://dx.doi.org/10.29121/granthaalayah.v7.i4.2019.916.

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Child marriage is defined as a marriage before the age of 18. In many countries, a significant number of girls still marry before the age of 18. The country governments and international communities are increasingly aware of the negative impacts of child marriages, but the actions to end the practice is still limited. Child marriage threatens particularly girls’ lives and health, and it limits their future prospects. Early marriages are not considered as a "problem" by the majority of the society where as it is a phenomenon that has been existing for long years in our country. It is observed that one of the most important sources of legitimacy of marriage is public accord and these marriages are realized mostly in the framework of this accord. Patriarchal and traditional social structure have unfortunately normalized and legitimized early marriages. It is necessary to hold meetings to create and develop awareness for implementation of Turkish Civil Code, Turkish Penal Code and Law on Protection of Minors. It will be therefore possible to ensure that children, families and people understand what kind of problems and penal responsibilities that early marriage of children constitutes Child marriage is a problem that prevents the exercise of human rights, undermines the status of women and deprive child from their main rights including especially the education. Their marriages are a field that must be struggled with in Turkey targeting social gender equality.

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Anisa, Hafizatul, Aman Aman, and Dyah Kumalasari. "Bajapuik Tradition the Traditional Marriage in Minangkabau." Budapest International Research and Critics in Linguistics and Education (BirLE) Journal 4, no. 2 (April 21, 2021): 814–21. http://dx.doi.org/10.33258/birle.v4i2.1854.

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Bajapuikis a tradition of the Minangkabau people native to the Padang Pariaman area which is carried out in a traditional marriage process. Bajapuik is the custom of the Minang community in respecting the position of men from Padang Pariaman but not detrimental to women as the biological bundo in the rumah gadang. Bajapuik has become a mandatory tradition at wedding ceremonies in Padang Pariaman by picking up / buying the groom using money whose nominal value is determined by means of family congregation and traditional leaders. Writing this article aims to describe the cultural customs of marriage in Minangkabau with a focus on the study of the Bajapuik tradition in Padang Pariaman. The method used in writing this scientific article is a qualitative method with a descriptive approach.

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Sentana, Gek Diah Desi, I. WayanCika, I. Nyoman Suarka, and I. Nyomanweda Kusuma. "Mareraosan Tradition in Bali Traditional Marriage Rituals." International Journal of English Literature and Social Sciences 6, no. 4 (2021): 334–38. http://dx.doi.org/10.22161/ijels.64.53.

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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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Ratna, Ratna, and La Ode Ali Basri, Basrin Melamba. "ADAT PERKAWINAN SUKU BAJO DI DESA SAINOA KECAMATAN BUNGKU SELATAN KABUPATEN MOROWALI: 1976-2017." Journal Idea of History 2, no. 2 (December 26, 2019): 30–42. http://dx.doi.org/10.33772/history.v2i2.862.

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This study aims to describe the Bajo tribal marriages at Sainoa Village, Bungku Selatan District, Morowali Regency: 1976-2017. The method used in this study was the historical method refers to the following steps: (1) Selection of topics, (2) Collection of sources, (3) Verification (historical criticism and validity of sources), (4) Interpretation (interpretation: analysis and synthesis), and (5) Historiography (writing). The results showed that: 1) The process of implementing Bajo tribal marriages at Sainoa Village was carried out through several stages namely; a) mate selection, b) assessment (tilau talang). c) hosting (Massuro). d) submission of marriage costs (nyoroh), e) pabarraang (girlfriend's night), f) marriage contract (panic). Marriage contract is held in lammeh (bridal house). 2) Customary equipment in the process of marriage, namely betel leaf, areca nut, lime, dalah kuneh, candles, flags and oje '. 3) The meaning contained in the marriage customs appears in the traditional equipment that accompanies the implementation of the marriage stages. They were consisted of betel leaf, areca nut, lime, dalah yellow, wax, flag and oje ’. All of these objects have meaning so that the bride and groom's life journey always gets blessings from the Almighty. 4) Changes in customary marriage appeared in the process and equipment that follows along with the times. Keyword: Bajo, Marriage, Custom, Symbolic Meaning

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Putri, Dewantri. "Pemberian Sanksi terhadap Masyarakat yang Melanggar Adat dalam Perkawinan Studi Nagari Persiapan Sundata Selatan, Kecamatan Lubuk Sikaping Kabupaten Pasaman." Jurnal Sosiologi Andalas 6, no. 1 (April 1, 2020): 56–69. http://dx.doi.org/10.25077/jsa.6.1.56-69.2020.

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Abstract : Every human have social life.They also have marriage life with rules and norms. It divided become traditional and law ofrules and norms. Sometime, people break it, so they will get punishment. The research objectives are: 1) Describe the form of sanctions given by traditional leaders to perpetrators of marriage customs violations that are not in accordance with the prevailing manners in NagariPersiapanSundata Selatan; 2) Describe the causes of marriages that do not follow the tradional way of NagariPersiapanSundata Selatan. This research use social control theory from Walter Reckles. Heexplain about two control systems. The first is internal control and the second is external control, in which the inner control is the human mind or conscience and from the outside it can be in the form of family, neighbors, police or authorities. This research usequalitative method with a descriptive type. This researchuse purposive sampling technique and data collection use observation and in-depth interviews. The informants in this study were people who had violated customs in matters of marriage, ninikmamak, and the perpetrators' neighbors. The forms of marital custom violations committed by the community in marriage in the NagariPersiapan of Sundata Selatan, namely: ethnic marriage, “kawinlari” and "tidakmampajalanan". Furthermore, the forms of sanctions given by traditional and community leaders to people who violate the marriage customs in NagariPersiapanSundata Selatan are: a) being expelled from the village; b) as punishment, they givea goat; c) the other punishment, they give chicken singgang; d) apologize to ninik mamak.

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Oladosu-Uthman, Habibat. "“THIS MAN IS MY WIFE”: THE SAME-SEX MARRIAGE PROHIBITION ACT OF 2014 IN NIGERIA." Journal of Law and Religion 36, no. 1 (April 2021): 92–104. http://dx.doi.org/10.1017/jlr.2020.53.

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AbstractThe increased visibility of same-sex relationships and the call for same-sex marriages have been particular challenges to the traditional marriage system in Africa in the contemporary period. While some critics have argued, erroneously, that same-sex relationships were completely unknown to the African continent until the advent of Western modernity, others have suggested that the practices speak to a greater malaise confronting African societies. Nigeria is not an exception in this case. In light of these trends, this article examines the Same-Sex Marriage Prohibition Act, which was promulgated by the Nigerian government in 2014 and has since led to infractions upon the human rights of citizens in same-sex relationships. The article examines these developments around same-sex relationships in the context of wider social and economic challenges to the traditional marriage institution in Nigeria.

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Masango, MJ. "Die konsep, rituele en proses van Afrika-huwelike." Verbum et Ecclesia 27, no. 1 (November 17, 2006): 226–36. http://dx.doi.org/10.4102/ve.v27i1.144.

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In many African tribes, sexual relations are legitimate only within the context of marriage. Moreover, all marriages are preceded by extensive preparations involving, inter alia, education (given by the elders of the community) and various religious rites de passage, e.g. circumcision. Boys and girls undergo separate initiations and several types of marriage (monogamy, polygamy, exogamy) prevail within traditional cultures. In this article, the author discusses elements of the variety of betrothal rites prevalent among African tribes as well as a number of global challenges affecting African marriage customs which have managed to hold their own despite the onslaught of westernisation and (post-) modernity.

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Umulhusni, Annisa, and Nur Fatoni. "UANG SASUDUIK DALAM SISTEM PERKAWINAN DI NAGARI SITUJUAH GADANG KECAMATAN SITUJUAH LIMO NAGARI KABUPATEN LIMA PULUH KOTA PROVINSI SUMATERA BARAT." Al-Ahwal Al-Syakhsiyyah: Jurnal Hukum Keluarga dan Peradilan Islam 1, no. 1 (September 2, 2020): 1–14. http://dx.doi.org/10.15575/as.v1i1.7797.

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ABSTRACTObligatory giving by a prospective bridegroom to a prospective bride in a marriage is only a dowry, as explained in Article 30 of the Compilation of Islamic Law. Whereas in traditional marriages in Nagari Situjuah Gadang Situjuah District Limo Nagari Lima Puluh Regency in West Sumatra Province, a man who is going to get married is not required to give dowry only but is also required to give sasuduik money. Sasuduik money is a gift that is required to be a man who will get married by giving the amount of money desired by his future wife and family. If the sasuduik money cannot be fulfilled by men, the marriage will be delayed or even canceled. The purpose of this research is to find out the marriage system; the origin and position of Sasuduik money in the marriage system; a review of Islamic law on the provision of money for men who will hold marriages in Nagari Situjuah Gadang Situjuah Limo Nagari District Lima Puluh Regency City of West Sumatra Province. Keywords: Dowry, Marriage, Uang Sasuduik

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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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Yarbrough, Michael W. "Very Long Engagements: The Persistent Authority of Bridewealth in a Post-Apartheid South African Community." Law & Social Inquiry 43, no. 03 (2018): 647–77. http://dx.doi.org/10.1111/lsi.12275.

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This article examines the persistent authority of lobola, the customary practice for forming marriages in many South African communities. South African marriage rates have sharply fallen, and many blame this on economic challenges completing lobola. Using in-depth, qualitative research from a village in KwaZulu-Natal, where lobola demands are the country's highest and marriage rates its lowest, I argue that lobola's authority survives because lay actors have innovated new approaches for pursuing emerging desires for marriage via lobola. I argue that dyadic narratives of marriage increasingly circulate alongside “traditional” extended-family narratives, especially among the young women who strongly support lobola while yearning for gender-egalitarian marriages. My argument synthesizes actor-oriented analyses of legal pluralism with Ewick and Silbey's theorization of lay actors’ role in producing legality to illuminate how lay actors contribute not only to the form and content of different legal systems, but also to the reach of their authority.

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Mwaba, Kelvin. "Attitudes and beliefs about homosexuality and same-sex marriage among a sample of South African students." Social Behavior and Personality: an international journal 37, no. 6 (July 1, 2009): 801–4. http://dx.doi.org/10.2224/sbp.2009.37.6.801.

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With the enactment of the Civil Unions Bill in 2006, South Africa became the fifth country in the world, and the first in Africa, to legalize same-sex marriage. While supporters of the bill hailed the decision as signaling the end of discrimination against homosexual couples, critics slammed it as undermining traditional marriage between a man and woman. The attitudes and beliefs of a sample of South African students regarding homosexuality and same-sex marriage were investigated. A survey was conducted among a sample of 150 undergraduate students at a predominantly black university in the Western Cape. Results showed that 71% viewed same-sex marriages as strange and supported religious groups opposed to such marriages. Close to 40% supported discrimination against homosexuals with 46% indicating that they should be denied the right to adopt children. It is concluded that, despite having legal protection, public acceptance of homosexuals and same-sex marriage may be quite limited in South Africa.

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Wan, Marco. "The invention of tradition: Same-sex marriage and its discontents in Hong Kong." International Journal of Constitutional Law 18, no. 2 (July 2020): 539–62. http://dx.doi.org/10.1093/icon/moaa026.

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Abstract In Leung Chun Kwong v. Secretary for the Civil Service, the Hong Kong Court of Final Appeal held that the government unlawfully discriminated against a gay civil servant by refusing to recognize his same-sex marriage—entered into abroad—when considering the granting of local spousal benefits and joint tax assessment. The year before, in QT v. Director of Immigration, the court had ruled against the government for denying the partner of a British lesbian a dependant visa on the basis of her sexual orientation. QT and Leung Chun Kwong are landmarks in the rapidly evolving jurisprudence on same-sex marriage in the territory. This article presents an analysis of the Hong Kong cases relating to gay rights and same-sex marriage. It contends that, even though the need to protect traditional marriage is cited as a reason against marriage equality in many jurisdictions, the claim is particularly problematic in Hong Kong, given the city’s unique marriage history. It draws on the historian Eric Hobsbawm’s notion of “the invention of tradition” to argue that the rhetoric of traditional marriage conjures up an imagined past that displaces a vast and varied set of long-standing marital practices. By exploring government reports and records pertaining to Chinese marriages in colonial Hong Kong, this article then examines these forgotten traditions and demonstrates their significance for understanding the marriage equality debate in the territory in our own time.

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Sajan, Alkinor R., Aldren J. Jamasali, Yasser-Asil D. Samsal Jr., Abdulamir G. Ismael, and Rashmie G. Estino. "Traditional Tausug Pagkawin In Sulu." Indonesian Community Empowerment Journal 1, no. 2 (June 24, 2021): 41–50. http://dx.doi.org/10.37275/icejournal.v1i2.9.

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In the history of human race, intimate relationship is normal. When civilization begun to flourish, norms and standards of societies also thrived and preserved. copulation is lawfully decreed to be bound by marriage. Marital norm is either prescriptive or proscriptive which depends upon the societal standard. The Tausugs claims to be a Muslim tribe, their marriage custom is traditional however, but anchored on the Islamic principle where they are obliged to carefully observe the so-called ritual Nikah or Pagkawin. Due to geographical dimensions of Sulu Archipelago, Pagkawin among the Tausugs is of the same concept but slightly different in practice. This paper will discuss the Traditional Pagkawin and their variations in five different municipalities of Sulu.

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Azzulfa, Fatihatul Anhar. "Dilema Perkawinan Adat Sumbawa di Masa Pandemi Covid-19." AL-HUKAMA' 10, no. 2 (March 22, 2021): 372–98. http://dx.doi.org/10.15642/alhukama.2020.10.2.372-398.

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The procession of traditional marriage is a custom in the community that contains all rituals and require the implementation that must done by many people. The dilemma that occurs in the people of Sumbawa is a problem that must be faced together between the community and the government. This paper tries to explore and examine how the practice of traditional Sumbawa marriage when the Covid-19 pandemic took place in Brang Biji Village, Sumbawa District, Sumbawa Besar Regency. This research is a field research using descriptive analytical method. In this case, the local government has issued a policy during a pandemic Covid-19 to any person who performs his business to always implement health protocols. Meanwhile, the community understands that the traditional marriage procession must always be carried out and the pandemic is not a barrier. The obligation to carry out a traditional marriage procession is not regulated in terms of harmony or marriage conditions, but this customary procession does not contradict Islamic law. Marriage will remain valid if it is carried out in harmony and legal conditions of marriage according to Islamic law without carrying out the traditional procession in marriage. The government should provide an understanding to the community that during the Covid-19 pandemic, traditional marriage processions brought more mafsadah than benefits. Traditional procession becomes less meaningful if it ultimately brings bad consequences to himself or others

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Altrocchi, John. "Happy Traditional and Companionship Marriages." Social Casework 69, no. 7 (September 1988): 434–42. http://dx.doi.org/10.1177/104438948806900704.

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Happily married couples were interviewed initially and four years later. All the the couples tended to be best friends and very accepting of each other. Results indicated that “companionship” couples worked harder on their marriage than did “traditional” couples.

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

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

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Febriyanti, Neng Hilda, and Anton Aulawi. "KESADARAN HUKUM MASYARAKAT TERHADAP PERKAWINAN DIBAWAH UMUR DITINJAU DARI UNDANG-UNDANG NO. 16 TAHUN 2019 TENTANG PERUBAHAN UNDANG-UNDANG NO. 1 TAHUN 1974 TENTANG PERKAWINAN." Pro Patria: Jurnal Pendidikan, Kewarganegaraan, Hukum, Sosial, dan Politik 4, no. 1 (February 26, 2021): 34–52. http://dx.doi.org/10.47080/propatria.v4i1.1111.

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ABSTRACT This study aims to determine the level of legal awareness of the community in Pamengkang Village, Kramatwatu District, Serang Regency about underage marriage in terms of Law No. 16 of 2019 concerning Amendments to Law No. 1 of 1974 concerning Marriage. The approach used in this study is a qualitative approach. Qualitative research is research that describes, describes what is seen, heard, felt, and asked. The data collection techniques that will be carried out by researchers in this study are structured observation, interviews and documentation. The results of this study are that underage marriages in Pamengkang Village, Kramatwatu District, Serang Regency are still occurring due to several factors, namely, traditional factors or local customs, concerns about community gossip when their daughter becomes an old maid (late in marriage) if not married at a young age, weak economic factors, unemployment, low education and school dropouts. This shows that the Pamengkang Village Community is not aware of the law or the level of awareness and legal compliance is still low, especially awareness of the age limit for marriage as regulated in the Marriage Law by not having an underage marriage. Factors that contribute to the lack of awareness and legal compliance of the Pamengkang Village community with the Marriage Law and not having underage marriages are due to factors of education, habit of disobeying the law and lack of socialization and legal counseling of the Marriage Law and the risks of underage marriage by the Government concerned. . Keywords: legal awareness, underage marriage

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K.C., Ganga. "Traditional Marriage Customs in Maharjan Community of Lalitpur District: An Ethnographic Exploration." Journal of Population and Development 1, no. 1 (November 27, 2020): 33–45. http://dx.doi.org/10.3126/jpd.v1i1.33102.

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The paper investigates how and why the traditional forms of marriage systems are sustained. This paper describes the marriage practices among Maharjan, and explains how it is anthropologically interesting. The main purpose of this research paper is to examine traditional marriage practices of the Maharjan people as well as the procedures from beginning to end of the marriage. Nepal is a multiethnic and multicultural country along with ecological variation and hidden ethno history. Most of them have their specific language, religion, cultural practices, food habits, festivals, rites and rituals. Among the 59 indigenous ethnic groups of Nepal, the Newars are one of them. Among the different groups of Newar, Maharjan is one sub-group. The present study is ardent to the Maharjan people of Ghachhe Tole of Patan in general and their practice of traditional marriage in particular. This study has been steered by retaining both exploratory cum descriptive research design using the qualitative data. The data of the present study is based on primary as well as secondary sources. In this exploration more detailed account of the traditional marriage practice and processes amongst the Maharjan people is presented in an intricate manner. The entire procedures of the Maharjan marriage, and their innumerable rites and rituals are explained clearly.

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Bell, Linda G., and David C. Bell. "Japanese and U.S. Marriage Experiences: Traditional and Non-traditional Perceptions of Family." Journal of Comparative Family Studies 31, no. 3 (September 2000): 309–19. http://dx.doi.org/10.3138/jcfs.31.3.309.

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Remijsen, Sofie, and Willy Clarysse. "Incest or Adoption? Brother-Sister Marriage in Roman Egypt Revisited." Journal of Roman Studies 98 (November 2008): 53–61. http://dx.doi.org/10.3815/007543508786239355.

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In JRS 97 Sabine Huebner argued that the brother-sister marriages in Roman Egypt could be explained as marriages between an adopted son and a natural daughter, a widespread family strategy in the Eastern Mediterranean. Remijsen and Clarysse now return to the traditional view that Egyptians did marry their full sisters. Ancient authors considered brother-sister marriages as a peculiarity of the whole Egyptian population and, moreover, papyrological sources do not prove any connection between adoption and brother-sister marriage. Neither the household size nor the onomastic pattern in families with brother-sister marriages are consistent with the usual adoption practices of the Eastern Mediterranean.

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Singh, Oinam Ranjit. "Relooking on the Traditional forms of Meitei Marriage." Research Journal of Humanities and Social Sciences 10, no. 1 (2019): 227. http://dx.doi.org/10.5958/2321-5828.2019.00041.x.

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Gregori, Dario, and Georges Halpern. "Multifunctional food and traditional ingredients: a competitive marriage." International Journal of Food Sciences and Nutrition 63, sup1 (February 24, 2012): 1. http://dx.doi.org/10.3109/09637486.2011.646746.

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Rosier, Katherine Brown, and Scott L. Feld. "Covenant Marriage: A New Alternative for Traditional Families." Journal of Comparative Family Studies 31, no. 3 (September 2000): 385–94. http://dx.doi.org/10.3138/jcfs.31.3.385.

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Moore, Elena. "From traditional to companionate marriages: women's changing experience of marriage and divorce in Ireland." Families, Relationships and Societies 1, no. 3 (November 1, 2012): 345–60. http://dx.doi.org/10.1332/204674312x656275.

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Gianfortoni, Emily Wells. "Marriage Customs in Lar: The Role of Women's Networks in Tradition and Change." Iran and the Caucasus 13, no. 2 (2009): 285–97. http://dx.doi.org/10.1163/157338410x12625876281181.

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AbstractOne reason many traditional Lari customs celebrating life cycle events, such as births, marriages, and pilgrimages were preserved well into the 1970s is that women, particularly the older women, have been the keepers of this knowledge. They maintained the practice of these customs and passed on the knowledge to their daughters and younger members of their social networks. This paper examines Lari marriage practices in the 1970s and contrasts them with earlier customs as reported by older women. It discusses also the role of social networks in maintaining, changing, and passing on marriage customs.

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Rifai, Rifai, Nunuk Suryani, and Akhmad Arif Musadad. "Kalwedo Culture in the Traditional Marriage of the Southwest Moluccas Community." International Journal of Multicultural and Multireligious Understanding 6, no. 1 (March 28, 2019): 367. http://dx.doi.org/10.18415/ijmmu.v6i1.622.

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This article examines the noble values of kalwedo culture that are integrated in the traditional marriage rituals of the West Babar community. The purpose of this study is to study the ritual stages in customary marriage in Southwest Moluccas as well as the meaning and local culture in it. This study uses qualitative methods with data retrieval techniques in the form of observation, interviews and literature studies. The results of the study show that: There are three phases of customary marriage rituals in West Babar, namely the ratutri rania (engagement), rlarawaka tutawula (specialization), and the marriage phase. In its application integrated kalwedo cultural values such as religion, cooperation, mutual cooperation, mutual respect, and social care. These values need to be preserved as part of the local wisdom of the community.

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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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Journal articles on the topic 'Traditional marriage'

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