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Journal articles on the topic 'Woman-to-woman marriage'
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Kareithi, Monicah, and Frans Viljoen. "An Argument for the Continued Validity of Woman-to-Woman Marriages in Post-2010 Kenya." Journal of African Law 63, no. 3 (October 2019): 303–28. http://dx.doi.org/10.1017/s0021855319000263.
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AbstractWoman-to-woman marriage is a form of customary marriage between two women, predominantly found in Africa. These customary marriages have been and to some extent still are conducted by various communities across Africa, including in Kenya. Communities such as the Kamba, Kisii, Nandi, Kikuyu and Kuria practise woman-to-woman marriages for a variety of reasons. The legal status of woman-to-woman marriages in Kenya is uncertain due to the provisions of article 45(2) of Kenya's Constitution of 2010 and section 3(1) of the Marriage Act of 2014, which stipulate that adults only have the right to marry persons of the opposite sex. However, a holistic and purposive reading of the constitution, taking into consideration its recognition of culture and the protection of children as important values in Kenyan society, and considering the historical context within which the provisions concerning same-sex marriages were included, leads to the conclusion that these provisions were not intended to proscribe the cultural practice of woman-to-woman marriage in Kenya. The constitutional validity of woman-to-woman marriage opens the door to a more expansive and fluid understanding of “family” in Kenya.
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Cadigan, R. Jean. "Woman-to-Woman Marriage: Practices and Benefits in Sub-Saharan Africa." Journal of Comparative Family Studies 29, no. 1 (March 1998): 89–98. http://dx.doi.org/10.3138/jcfs.29.1.89.
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Ojwang, Jackton B., and Emily Nyiva Kinama. "Woman-to-Woman Marriage: A Cultural Paradox in Contemporary Africa’s Constitutional Profile." Verfassung in Recht und Übersee 47, no. 4 (2015): 412–33. http://dx.doi.org/10.5771/0506-7286-2014-4-412.
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Hasnani, Hasnani. "Marriage in The Late of 19th Century Reflected in The Age of Innocence." ELS Journal on Interdisciplinary Studies in Humanities 2, no. 1 (March 28, 2019): 14–23. http://dx.doi.org/10.34050/els-jish.v2i1.6232.
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The Age of Innocence presents marriage woman in sociocultural background of upper-middle class woman in the late of 19th century. This research aimed to describe marriage in the alte of 19th century reflected in The Age of Innocence. The researcher used qualitative method. The data were analyzed by using the Sociological theory in order to describe marriage in the novel. The sociological theory is uesd to analysed the sociological background of marriage woman at that time. The results of the research shows marriage in the late of 19th century that describe in two parts; woman as fiancee and woman as a wife. The Age of Innocence represent the marriage women are still patriacy and in the domestic sphere
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Ntamwana, Simon. "From Suspended to Emergent Woman, An African American Criticism of Zora Neale Hurston’s Their Eyes Were Watching God." Rubikon : Journal of Transnational American Studies 4, no. 2 (July 19, 2019): 60. http://dx.doi.org/10.22146/rubikon.v4i2.47879.
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This paper discusses the rise of the woman from a downtrodden woman to an emergent subject through an assimilated subjugated woman in Zora Neale Hurston’s Their Eyes Were Watching God. It is based on the African American approach and Mary Helen Washington’s theory of black woman character types in African American literature. It aims at identifying the woman character types in the novel and discussing the woman’s ascension from her patriarchal suspension into her emergence as an independent woman. Anchored on the hypothetical contention that the woman arises from suspension to emergence through assimilation phases, it was found out that during her gradual ascension and independence quest the woman subverts the oppressive patriarchy and its abusive masculinity and transforms it into a man equitably collaborating with her. Janie the protagonist born subservient to patriarchy like her grandmother Nannie fights to liberate herself through love and marriage. While the first marriage with Logan maintains her under patriarchal oppression, the second spousal union with Jody is a simulation of liberation that refrains her from public life and expression. Through gradual revolt against patriarchy, Janie reaches her desired woman selfhood in the third marriage with Tea Cake. Keywords: Suspended, Assimilated, Emergent, African American Literary Approach
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Ikeke, Mark Omorovie. "The Unethical Nature of Abuse of Childless Women in African Traditional Thought/Practice." East African Journal of Traditions, Culture and Religion 3, no. 1 (March 19, 2021): 12–22. http://dx.doi.org/10.37284/eajtcr.3.1.299.
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One of the major challenges confronting marriages and families in African from the past to the present is the issue of barrenness or childlessness. Childlessness was often blamed on the woman, even though at times it may arise from the medical conditions of a man. African traditional culture had great value for children and childless marriage was seen as cursed and the woman in particular was even labelled a “man” or a witch. The woman is often verbally abused, and physical violence was meted on her. The marriage is often made unbearable and uncomfortable for the woman by the man or the in-laws of the woman. In some exceptional cases, the man and his relatives were understanding and coped with the situation or the man was allowed to marry another woman, while bearing with the childless woman. In order to cope with the challenge of childlessness women even encouraged their husbands to marry another woman (women). This paper written from critical philosophical analysis and hermeneutics argues that this abuse of childless women is unethical/immoral. The paper will draw upon instances from both written and oral literature to bring light on this belief and practice. No woman or man gives children. Even though a woman may have conditions that may impede the birth of children, it is rare to see a woman causing her own childlessness. These cultural practices that still influence the attitude and (mal) treatment of women need to be denounced and abrogated. The paper finds and concludes there is a need to end these unethical treatments of childless women.
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J. Adams, Dr Adoga-Ikong, and Dr Michael Takim Otu. "Customary Law Marriage Practice in Nigeria: Women and Human Rights." Journal of Social Sciences Research, no. 63 (March 15, 2020): 272–75. http://dx.doi.org/10.32861/jssr.63.272.275.
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Marriage has been defined as a voluntary union between a man and a woman or women (in the case of customary marriage) for life to the exclusion of any other. In other words, it is a legal union which exists between a man and a wife(s). The practice is acceptable world over and it is usually legally recognized. In Nigeria, though there exist a statutory marriage which is monogamous in nature but most prevalent is the customary marriage. This marriage is practiced among all the tribes in Nigeria despite the fact that there exist statutory marriages. One thing that is pertinent here is that the practice of customary marriage in Nigeria has violated the human rights of the couple especially the women. The women in Nigeria have not enjoyed their human rights in their customary marriage. This is due to certain customs and traditions that do not allow for such. Among the few are undue reliance on consent of their parents. Before a marriage can be contracted female genital mutilation, the corresponding rights to bring an action for dissolution of marriage if the other party commits adultery, etc. As a result of the above (and many others) Nigerian woman is deprived of her rights. This work seeks to examine these practices which stand as hindrances to the rights of a married woman in Nigeria and therefore suggests that Nigerian women should be allowed to enjoy her basic human rights (even as a married woman) just like her husband, also that the practices in other climes where women enjoy their human rights should be imbibed in Nigeria.
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Badareen, Nayel A. "Shīʿī Marriage Law in the Pre-Modern Period: Who Decides for Women?" Islamic Law and Society 23, no. 4 (November 17, 2016): 368–91. http://dx.doi.org/10.1163/15685195-00234p02.
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This article addresses the differences between jurists of the three Shīʿī sects – Zaydīs, Ismāʿīlīs, and Twelver Shīʿīs – concerning the marriage contract. In general, Zaydī, Ismāʿīlī, and Twelver jurists agree on three elements of the marriage contract of a woman who is an adult, single, and a virgin (bikr). However, they disagree over certain elements of the contract, the dower, the role of the marriage guardian (walī), the minimum legal age for women to marry, and the role of the adult single woman in concluding her own marriage contract. I examine the varying degrees of agency each Shīʿī sect granted women in contracting their marriages in the period between 900 and 1600 ce I argue that Shīʿī substantive law (fiqh) is as restrictive as Sunnī fiqh regarding a woman’s role in contracting her marriage.
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Wahyuningtias, Diny. "OFFSPRING AFFECTED ANGIE’S EXISTENCE IN MARRIAGE." Apollo Project: Jurnal Ilmiah Program Studi Sastra Inggris 8, no. 1 (February 14, 2019): 9–14. http://dx.doi.org/10.34010/apollo.v8i1.2105.
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This research used a novel titled "The Things We Do for Love" by Kristin Hannah. This research discussed the affected of offspring on women existence in a marriage that are reflected by the main character, Angie, in the novel. This research was conducted to know how offspring affects Angie's existence in her marriage. This novel tells the story of a man and a woman named Angie and Conlan, the main character in the novel. Their marriage ended in divorce because as a woman, Angie cannot give the child to her husband. The problem came to Angie when she knew she could not keep her pregnancy a few times, because she had a weak womb which makes Angie loses her existence as a woman, wife and mother. This research method used descriptive method. Where, the data presented related to the topic, and then explain it in detail. Data collected were analyzed using the ideas of Simone de Beauvoir (1949) in his book that addresses the issue Woman Existence and Julie Mitchell (2008) on Woman Revolution.
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Nugraheni, Prasasti Dyah. "THE IMPLEMENTATION OF MARRIAGE DIFFERENT RELIGION AND THEIR DUE TO THE LAW OF THE RELIGION OF MARRIAGE STATUS." Law and Justice 4, no. 2 (November 19, 2019): 68–82. http://dx.doi.org/10.23917/laj.v4i2.8015.
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Marriage is a very strong and very deep bond that functions to connect between a man and a woman in a household or a family. Informing a household or a family, the belief in the same religion requires not only confidence in the same commitment. However, in the life of the Indonesian people, there are currently many marriages that are not based on similarities in religious beliefs. The marriage is only based on genuine love between a man and a woman. These different religious marriages cause problems in the legal field such as the validity of the marriage itself according to the marriage law in force in Indonesia. Because according to Article 2 Paragraph (1) of Law Number 1 the Year 1974 marriage which is called legitimate is a marriage which is carried out in accordance with the religion and beliefs of the person. Marriage with different religions also causes problems with the legitimacy of the representation. So the problem that will be explained in this journal is about the validity of a marriage that is of different religions in accordance with Law Number 1 of 1974. According to Law Number 1 of 1974 marriages of different faiths is an illegitimate marriage because they are not in accordance with religion and belief in Indonesia. Because according to Article 2 Paragraph (1) of Law Number 1 of 1974 it is stated that if a religion allows the marriage of a different religion, then the marriage is permissible. However, if a religion does not allow the marriage that is of a different religion, then the marriage is not allowed. Keywords: Interfaith marriage, Law Number 1 of 1974, and Compilation Islamic Law
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Siddique, Hafiz Muhammad, and Muhammad Atif Aslam Rao. "The Protection of Woman’s Right to Dower in Islamic Law." Pakistan Journal of Gender Studies 18, no. 1 (March 8, 2019): 43–62. http://dx.doi.org/10.46568/pjgs.v18i1.24.
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Dower is one of the fundamental rights of woman provided by Islam. This right provides woman economic and financial stability at the beginning of her married life. This study evaluates the concept of dower in Islamic perspective by explicating its significance and legitimacy. It also denotes the importance of dower in marriage contract. The quantum of dower may be fixed or decided according to the families, they are living with, if not mentioned in the contract of marriage. Present study also argues that Islam has not specified the quantum of Dower however the jurists believe that there are different specifications in terms of maximum and minimum quantum. This research aims to demonstrate the reasons of why Islam has promoted dower as a right of woman that invalidates the marriage contract if unpaid. However, Islam strictly prohibits the ostentatious manifestations of Pakistani societies that could trouble the individuals and society holistically. This paper concludes that how Islam has protected woman by providing her right to dower.
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Farooq, Mr Yasir, and Dr Mansha Tayyab. "IMPACTS OF PSYCHOLOGICAL AND DOMESTIC VIOLENCE ON WOMEN IN PAKISTAN: PROBLEMS & SOLUTIONS IN THE LIGHT OF ISLAMIC TEACHINGS." ĪQĀN 1, no. 02 (June 30, 2019): 1–16. http://dx.doi.org/10.36755/iqan.v1i02.45.
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Since the creation of woman, she faces many problems in her life. Different societies have their own customs and traditions. And woman faces problems regarding them. Pakistani society has its own influence and civilization which causes many problems of women. In these traditions, one of the bad behaviors is, marriage of woman on wrong time i.e. late marriage or early time marriage. In the result, at least, she faces Problems regarding dowry, Joint family system, Family disintegration, Childlessness, Propensity to violence, Effects of husband remaining alone from wife etc. On the basis of social divisions in Pakistani family system and depiction of woman issues having effects on herself, the significant and their mediation is very necessary, too. Many of these problems has Psychological impacts on woman in her domestic life. In Pakistani society where woman faces domestic and family problems, there economic problems too pester her which include greed for riches and lack of them both pester her psychologically. In this paper, above mentioned problems of women in Pakistani society has been discussed in the light of Islamic teachings.
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Drachman, Virginia G. "“My ‘Partner’ in Law and Life”: Marriage in the Lives of Women Lawyers in Late 19th and Early 20th-Century America." Law & Social Inquiry 14, no. 02 (1989): 221–50. http://dx.doi.org/10.1111/j.1747-4469.1989.tb00061.x.
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This essay examines the ways in which women lawyers of two generation–the pioneer generation of the 1880s and the “new woman” generation of the 1910s–confronted the dilemma of marriage and career. Members of the Equity Club in the 1880s revealed three distinct sets of attitudes toward balancing marriage and career: the separatist approach that a professional woman must remain single; the Victorian attitude that a married woman must sacrifice her career; and the integrated approach that a woman could have both marriage and career. Women lawyers surveyed by the Bureau of Vocational Information in 1920 revealed that the “new woman” generation of women lawyers lived in an era of transition. While they shared the same separatist, Victorian, and integrated views toward marriage and law practice as did women lawyers in the 1880s, they also embraced the new values of the early 20th century which shaped both the contours of the legal profession and the parameters of women's lives. Set within the context of the new values of the era, the separatist, Victorian, and integrated approaches to resolving the dilemma of marriage and career, which were originally formulated by women lawyers in the late 19th century, assumed new meanings for women lawyers in the early 20th century.
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Sidauruk, Jinner. "KEDUDUKAN ANAK AKIBAT PEMBATALAN PERKAWINAN SEDARAH DITINJAU DARI UNDANG-UNDANG NO 1 TAHUN 1974 TENTANG PERKAWINAN." Visi Sosial Humaniora 1, no. 2 (December 18, 2020): 126–36. http://dx.doi.org/10.51622/vsh.v1i2.181.
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Article 1 of the Marriage Law, Marriage is a physical and spiritual bond between a man and a woman as husband and wife with the aim of forming a happy and eternal family or household based on Almighty God. In the definition of marriage, we also see an element of bonding between a man and a woman as husband and wife. For this reason, husband and wife need to help and complement each other so that each can develop his personality to help and achieve spiritual and material well-being. In inbreeding has been carried out for a long time by people in certain areas who still have blood relations. Where this is done over and over again becomes a habit and then the marriage becomes a culture for a certain area. From the foregoing, it can be seen that inbreeding exists in Indigenous communities where Customary Law applies and Islamic societies that apply Islamic law. After the enactment of the Marriage Law No.1 of 1974 concerning marriage, marriages made with relatives or inbreeding have been restricted and even prohibited in the Marriage Law but if this is violated and occurs, the marriage can be canceled.
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Đekić, Đorđe, and Božidar Zarković. "The notion of a woman in the work of Stefan the First-Crowned." Зборник радова Филозофског факултета у Приштини 50, no. 4 (2020): 197–212. http://dx.doi.org/10.5937/zrffp50-28735.
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The most frequently mentioned woman in the literary work of Stefan the First-Crowned is the Blessed Virgin, a God pleasing role model whose pursuit leads to the salvation of the soul. She was also a role model to his father, Stefan Nemanja. In addition, she was at the same time the most common example of a role model of mother followed by all mothers, as well as his mother Ana and his grandmother. His father's mother was mentioned but remained nameless. Of the other roles of a woman, in the centre of his attention was the wife of a husband. The context in which he mentioned her was the matrimonial law-penalties for unlawful marriage, unlawful dissolution of marriage, an adulterous woman, and forbidden marriage with sister-in-law. However, no mention was made of the obligations of parents, of a mother towards children, or of the adult children towards mothers. It must be noted that he did not talk much about a woman as a mother, though he did provide some information. It was fragmentary information about the mother-in-law, the widow, but there is no information about a woman-sister, woman-daughter, which is a striking testimony that he was not interested in these aspects of a woman. Apparently, he was only interested in a woman as a God-pleasing role model, among other things, God-pleasing mothers also in the sense of regulating marital relations.
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Warne, Vanessa, and Colette Colligan. "THE MAN WHO WROTE A NEW WOMAN NOVEL: GRANT ALLEN'STHE WOMAN WHO DIDAND THE GENDERING OF NEW WOMAN AUTHORSHIP." Victorian Literature and Culture 33, no. 1 (March 2005): 21–46. http://dx.doi.org/10.1017/s1060150305000719.
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IN1895,GRANT ALLEN PUBLISHED A NEW WOMAN NOVELentitledThe Woman Who Did. This treatise-like novel appeared as part of the Keynotes Series, a group of ideologically progressive texts published by John Lane for Bodley Head in the 1890s. As Margaret Diane Stetz writes, Lane made this series “a haven for ‘New Woman’ fiction, naturalistic short stories, and ‘decadent’ poetry and art” (72). Marketed as status and sex objects (81), many of the thirty-three novels and short-story collections that make up the series concern themselves with New Woman issues such as marriage and female sexuality. Lane had taken the name for this series from George Egerton'sKeynotes(1893), a collection of short stories told from the perspective of an emancipated woman.The Woman Who Did, published two years later, also featured a New Woman and became the most notorious book of the series. Combining a free-love, anti-marriage message with a tragic plot, Allen's novel focuses on a clergyman's daughter, Herminia Barton, who refuses to marry the father of her child, Alan Merrick, on feminist principles. Unwilling to enter an institution that she compares to “vile slavery” (43), she chooses to live unmarried with her lover and daughter until his death. She withstands the calumny of family and friends and years of grieving and penury only to discover in the end that her daughter rejects her feminism and views her illegitimacy not as the “supreme privilege” her mother believed it to be, but rather as a “curse” (132). In a way typical of New Woman novels, the story ends with the heroine's suicide.
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Uyuni, Badrah, and Fadllurrohman Fadllurrohman. "Wanita Ideal Untuk Dinikahi." Tahdzib Al-Akhlaq: Jurnal Pendidikan Islam 2, no. 1 (January 7, 2019): 1–14. http://dx.doi.org/10.34005/tahdzib.v2i1.467.
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Humans are created in pairs, they absolutely cannot be alone and live without the others. Marriage is a natural necessity for every human being that will bring harmony and happiness, a righteous woman (solehah woman) is a dream for every male, he has to know the criterias of unworthy and ideal womans before the marriage contract (‘aqd nikah) is held. It aims to create a permanent relationship between a husband and wife which can arrive the essence of marriage accordance with the purpose of marriage in Islam.
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Nnona, Chukwuemeka G. "Woman to woman marriage and cognates in Nigerian law: an easy coalition between customary law and human rights." Commonwealth Law Bulletin 42, no. 3 (July 2, 2016): 375–95. http://dx.doi.org/10.1080/03050718.2016.1266956.
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Umar Faruq Thohir. "Korelasi Pendapatan Ekonomi dan Kedewasaan Pasangan terhadap Keharmonisan Rumah Tangga Pelaku Pernikahan di bawah Umur di Desa Wedusan, Tiris, Probolinggo." Asy-Syari’ah : Jurnal Hukum Islam 4, no. 1 (January 5, 2018): 77–110. http://dx.doi.org/10.36835/assyariah.v4i1.103.
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Marriage is the inner bond between a man and a woman as husband and wife in order to form a happy and eternal family (household) based on the One Godhead. According to Wahbah az-Zuhailî in his book al-Fiqh al-Islâmî wa adillatuh that marriage is a contract that has been established by syara 'that a man may benefit to do a special (intercourse) with a woman or vice versa.
Keywords: Marriage, Ekonomic,Household
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Polonsky, B. "Dr. Alexander Chaplitskiy. To improve the chronic uterine inversion. (Przeglad chirurgiczny, volume II, book 1, 1894)." Journal of obstetrics and women's diseases 9, no. 2 (September 22, 2020): 194–95. http://dx.doi.org/10.17816/jowd92194-195.
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A 22-year-old married woman, tall, terribly emaciated, was completely healthy before her marriage. She always menstruated correctly, after 4 weeks. The pregnancy went completely right. On April 8, 1885, labor began. For the sake of increased pain, the village grandmother advised the woman in labor to walk around the room. The fetus was born suddenly, in the position of the woman in labor on her knees and fell to the floor, after which the pseudo-midwife, grabbing the umbilical cord, quickly pulled it out, and the postpartum woman fainted.
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Hughes, Linda K. "DAUGHTERS OF DANAUS AND DAPHNE: WOMEN POETS AND THE MARRIAGE QUESTION." Victorian Literature and Culture 34, no. 2 (August 25, 2006): 481–93. http://dx.doi.org/10.1017/s106015030605128x.
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If New Woman writing embraced everything from political reform, sexual freedoms, and economic and social independence to literary publishing, Lucy Bland and other historians have confirmed that New Woman debates often played out in terms of marriage, whether in Mona Caird's path-breaking 1888 essay on “Marriage” or her by-now familiar novel of 1894,The Daughters of Danaus. This title, taken from the myth of women in Hades condemned to haul water in leaky jars after murdering their husbands on their wedding nights, suggests both the futility of life for middle-class Victorian women and the latent, murderous recoil they could harbor. To fall back upon these two Caird works to exemplify New Woman writing, however, is in some ways to perpetuate a generic oversimplification that New Woman writing was a prose medium.
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Kouladoum, Jean-Claude, and Ibrahim Ngouhouo. "Socio-Economic Characteristics and Marriage Decisions of Chadian Households." Sumerianz Journal of Economics and Finance, no. 312 (December 4, 2020): 218–23. http://dx.doi.org/10.47752/sjef.312.218.223.
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The main objective of this paper is to evaluate the effect of the socio-economic characteristics of men and women on the marriage decision in Chad. The methodology used refers to the Ordinary Least Squares (OLS). The data used come from the Demographic and Health Multiple Indicator Survey in Chad (EDS-MICS, 2014-2015) and the Third Survey on Consumption and the Informal Sector in Chad (ECOSIT3, 2011). Results show that, firstly, with regard to the marriage decision of men, their socioeconomic category and the age of women enhance their decision to marry; while the absence of education of man significantly delays his marriage decision. Secondly, about the marriage decision of women, their socioeconomic category (including agricultural, non-farm, and private sectors) and the age of men significantly improve the marriage decision. In addition, the lack of education of man and the socio-professional category of father of woman (senior-middle manager) delays the marriage decision of woman. Moreover, the level of education of woman (higher level) significantly delays the marriage decision. that the Chadian government develop educational and employment policies for all to improve the accumulation and enhancement of human capital.
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Stiles, Erin E. "“It is Your Right to Buy a Divorce”: Judicial Khuluu in Zanzibar." Islamic Law and Society 26, no. 1-2 (January 1, 2019): 12–35. http://dx.doi.org/10.1163/15685195-00254a06.
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AbstractJudicialkhuluu(<Ar.khulʿ) in Zanzibar differs from judicialkhulʿin Arab countries that have recently introduced it through legislative reform. In Zanzibar’s Islamic courts,khuluuis used primarily as a judicial mechanism for ending a marriage when a judge determines a wife to be responsible for the breakdown of the marriage. Zanzibari women rarely file forkhuluubecause it is expensive and is associated with a woman’s failure in her marriage. Herein, I explain why judges in Zanzibar regardkhuluuas a punitive measure that can be used to end a marriage when a woman is determined to be responsible for the marital discord, or when there are no grounds for judicial dissolution throughfasikhi(<Ar.faskh, annulment).I also show that judges viewkhuluuas a right that a woman can exercise to extricate herself from marriage, a right that judges sometimes encourage in court.
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Romadoni, Rahayu Mulia. "The Iddah Period as a Reason for Cancellation of Marriage." Lentera Hukum 6, no. 2 (July 29, 2019): 233. http://dx.doi.org/10.19184/ejlh.v6i2.11253.
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The iddah period is a waiting period that applies to a woman whose marriage is broken legally through a divorce or physically through the death of a husband. Any woman who has not had a prior marriage must observe the iddah period. As one of the legal conditions of marriage, failure to complete the iddah period can result in the cancellation of any secondary marriages. In this study, judges release a verdict in accordance with the laws and legislation of Indonesia, namely Law No. 1 of 1974 on Marriage and a compilation of Islamic law found in Al-Qur'an and Hadith. This article uses legal research based on positive laws including judicial decision. This study concluded that if a marriage is prohibited for a failure to satisfy the condition of iddah, that marriage must be canceled. This article employs statute and conceptual approaches to legal research, as well as case study methodology, with the aim of departing from the views and doctrines that develop in law in order to build a legal argument that addresses legal issues. Analyzing the Decision of the Mojokerto Religious Court Number 1365/Pdt.G/2014/PA.Mr, this study argues that prospective spouses are responsible for awareness of their prospective partners’ marriage eligibility and fulfillment of all requirements, material and formal, clearly stipulated in state and religious law.
Keywords: Iddah, Islamic Law, Marriage Cancellation
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Abeyasekera, Asha L. "“Living for others”: Narrating agency in the context of failed marriages and singleness in urban Sri Lanka." Feminism & Psychology 27, no. 4 (July 5, 2017): 427–46. http://dx.doi.org/10.1177/0959353517716951.
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Marriage is a cultural imperative in Sri Lanka and is constructed as the principal source of personal fulfilment for women. This paper critically examines through two case studies – a never-married woman and a woman in a “failed” marriage – how women from older generations narrate their life histories using culturally coherent repertoires. By deconstructing the subject positions of the “long-suffering wife”, the “devoted mother”, and the “selfless woman”, I reveal the spaces for manoeuvre these women create to experience well-being and exercise agency outside of the culture’s “hegemonic narrative” of successful marriage and maternity. Using the life history narratives I challenge the tendency to imagine older women’s lives as more constrained and illustrate the ways in which equivocal narratives about independence and self-sacrifice, about freedom and suffering simultaneously conceal agency while allowing non-normative ways of being.
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Jamaluddin, Jamaluddin. "AL Ghazali’s View Regarding to the Witness in Islamic Wedding Ceremony." Budapest International Research and Critics Institute (BIRCI-Journal) : Humanities and Social Sciences 1, no. 1 (February 9, 2018): 11–19. http://dx.doi.org/10.33258/birci.v1i1.2.
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One of the recognized and indisputable commandments of Islam is that of marriage - the sacred union that takes place only between a man and a woman. In relation to this revered bond, there are many verses of the noble Quran and countless a hadith that encourage marriage for any single man or woman - of any age or background. This is not only limited to the young brothers and sisters who have never been married and are looking for their life mate, but even those who have been through divorce have also been encouraged to re-marry and to "complete" their faith.
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Tobing, Rudyanti Dorotea. "Prevention of Child Marriage Age in the Perspective of Human Rights." Sriwijaya Law Review 2, no. 1 (January 31, 2018): 1. http://dx.doi.org/10.28946/slrev.vol2.iss1.107.pp1-17.
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One of the rights guaranteed by the 1945 Constitution of the Republic of Indonesia is the right to marry and have children. Marriage is the beginning of the process of embodiment of the formation of a family in human life. Therefore, marriage is not merely the fulfillment of biological needs, but more than that. Marriage is a part of Human Rights stipulated in Article 10 of the Human Rights Law that everyone shall have the right to start a family and to continue the offspring through legitimate marriage and it may only take place at the free will of the prospective husband and future wife. Marriage is the inner bond between a man and a woman as a husband and wife with the aim of forming a happy and eternal family (household) based on the One Supreme God (Article 1 of the Marriage Law). Based on the article, it can be seen that the purpose of marriage is to establish a happiness and an eternal household based on the One God. Marriage is permissible for those who have met the age limit for marriage as set forth in Article 7(1) of the Marriage Law, for man nineteeen years old and for woman sixteen years old, but in fact under age marriages still happen. According to human rights perspective, under age marriage is the action of grabbing children freedom, namely the right to grow and develop optimally. Prevention of under age marriage, should be done so the children still get their basic rights.
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Widiantara, Ade, and Risni Julaeni Yuhan. "Pengaruh Variabel Sosial Ekonomi Terhadap Perkawinan Usia Anak pada Wanita di Indonesia Tahun 2017." STATISTIKA Journal of Theoretical Statistics and Its Applications 19, no. 2 (December 1, 2019): 139–49. http://dx.doi.org/10.29313/jstat.v19i2.5205.
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Child marriage in Indonesia is currently at an alarming condition. It is known that there are 20 provinces with child marriage pravain rates above the national figure in 2015. The deprivation of the basic rights of girls who are married before the age of 15-18 years has an impact on increasing maternal mortality, infant mortality rate, giving birth to malnourished infants, stairs such as quarrels, arguments, prolonged conflicts, leading to divorce. In addition, the problem will certainly lead to high dependency ratio. In an effort to suppress marriage issues of childhood, it becomes important to know the socioeconomic factors affecting the first marriage age for women who marry the age of the child. Therefore in this study will be studied about the tendency of social and economic variables that affect the marriage of children aged in married women aged 15-24 years in Indonesia by using binary logistic regression analysis. The results showed that 1 in 4 women ever married 15-24 years of marriage at the age of the child. Based on the result of logistic regression analysis that is domicile domicile of residence, work status and type of work of woman, level of education of woman, parent education level, age of first marriage of parent and poverty status have significant effect to the marriage of child to woman ever married age 15-24 year in Indonesia in 2017.
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Kurnianto, Ery Agus. "PANDANGAN EMPAT TOKOH PEREMPUAN TERHADAP VIRGINITAS DALAM NOVEL GARIS PEREMPUAN KARYA SANIE B. KUNCORO: PERSPEKTIF FEMINIS RADIKAL." Kandai 13, no. 2 (December 7, 2017): 281. http://dx.doi.org/10.26499/jk.v13i2.194.
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In a patriarchal society, virginity is a symbol of personality for a woman. If a woman is able to keep herself virgin and serve it later to her husband after marriage, then she is valued as a “good” woman. On the other side, if a woman lost her virginity before marriage she will be labeled as “bad” woman. Furthermore how the opinions about virginity be seen through the four female characters glasses contained in the novel by Sanie B. Kuncoro? This article will discuss women’s point of view interpreted from four female characters in Garis Perempuan novel by Sanie B. Kuncoro. This research is a descriptive research. Therefore, this article is aimed to describe the different views of four female characters regarding virginity issue. Radical feminist theory is being applied to interpret the views of four female characters as identifying the character as the first step. The result shows that the virginity is a negotiable commodity to pull out women from the issue of life. Virginity is also seen as a dignity which is priceless. Virginity is a born treasure. Therefore, a woman has a right to give her virginity to whoever she wants without any interferences from patriarchal society.
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Makka, Misbahul Munir, Rosdalina Bukido, and Faradila Hasan. "Questioning about Law Number 16 of 2019 concerning Marriage Dispensation in PA Kotamobagu." Kawanua International Journal of Multicultural Studies 1, no. 2 (August 30, 2021): 80–84. http://dx.doi.org/10.30984/kijms.v1i2.29.
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This research aims to show the results of the issuance of Law No. 16 of 2019 and the increasing application for marriage dispensation at the Kotamobagu PA. Underage marriage is a common thing in society. Many things are a factor in underage marriage, one of which is pregnancy outside of marriage and is considered to approve the proposed marriage dispensation. This research is field research located in PA Kotamobagu. The results obtained are that although the issuance of Law Number 16 of 2019, cases of underage marriages are even increasing. This case is evidenced in PA Kotamobagu. In 2020 the application for marriage dispensation was higher than the previous year. One of the reasons for submitting a marriage dispensation made by the community is a pregnant woman out of wedlock, so the judge must approve the proposed marriage dispensation. In other words, this law has no impact on suppressing the number of underage marriages, and the increased age limit has increased the dispensation for marriage.
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Kasiati, Kasiati, and Dina Isfentiani. "FACTORS ENCOURAGING EARLY MARRIAGE AMONG ADOLESCENT GIRLS IN EAST JAVA OF INDONESIA." SEAJOM: The Southeast Asia Journal of Midwifery 6, no. 1 (June 9, 2020): 1–6. http://dx.doi.org/10.36749/seajom.v6i1.89.
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ABSTRACT
Early marriages occur in Indonesia and this still contributes to maternal and childmortality. Therefore, research is needed to find out the reasons why the incidenceof early marriage can occur. This research was conducted in four sub-districts inSurabaya, East Java, Indonesia, by taking respondents based on the technique ofsnowball sampling. After the interview, several factors had apparently contributedto this early marriage, among others, culture, economic level, level of education,and level of knowledge on marriage. This of course requires a program to increasethe age of first marriage by a woman called maturing marriage age. It is hoped thatthe contributing factors to early marriage will not be repeated in the future whenthe perpetrators of the early marriage are given an explanation of the importanceof delaying the age of marriage to adulthood.
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Ali, Ahmad, Mussawar Shah, and Sameer Ul Khaliq Jan. "An Assessment Of Quality Of Life Of Divorced Females Residing In Darul Aman (Abode) Swat, Khyber Pakhtunkhwa, Pakistan." Pakistan Journal of Applied Social Sciences 6, no. 1 (September 8, 2017): 1–16. http://dx.doi.org/10.46568/pjass.v6i1.306.
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The study “An Assessment of Quality of life of Divorced Females” was carried out in Darul Aman in Swat, Khyber Pakhtunkhwa, Pakistan. A sample size of 210 respondents was randomly selected and data were collected through interview schedule. The collected data was analysed for simple frequency and percentages. The study revealed that the 59 % respondents marriage type was arranged marriages, 48% had no children, 53% were illiterate, 17% income was between 1500-6000 PKR, 50% were married in non-relatives, 1% were divorced thrice in life while 40% and 45% had ages 21-25 years at the time of divorce and marriage respectively. Furthermore, majority of them were suffered from physical, mental health as well as behavioural problem. Litigation, children adjustment, suicide attempt and death danger were the other challenges faced to those women after divorce. Divorce practice without any solid reason is a crime against females. The study recommends that, the Government may gave proper attention on early marriages practice, protection to woman after divorce from either Government and family side, proper documentation/registration for marriages, income source for woman and for their children, free health facilities, and employment opportunities for such women.
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Krylova, Natalia L. "Marriage and Family in the East: Russian view." Vestnik Yaroslavskogo gosudarstvennogo universiteta im. P. G. Demidova. Seriya gumanitarnye nauki 15, no. 1 (March 11, 2021): 20. http://dx.doi.org/10.18255/1996-5648-2021-1-20-35.
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The article is devoted to the peculiarities of marriage and family relations in the middle East. It is based on the reflections of a Russian woman who lived for many years in a marriage with a Syrian citizen. The Russian woman’s view on different aspects of the phenomenon of the Eastern family, ways of integrating a foreign woman into Eastern society, taking place against the background of the activation of the processes of feminization of modern Western and neighboring societies, and the diversity of forms of emancipation of women.
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Calvo Caballero, Pilar. "Woman and Liberal Revolution." Revista Portuguesa de História 50 (October 29, 2019): 41–66. http://dx.doi.org/10.14195/0870-4147_50_2.
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The study of the first liberal Penal Codes (Spanish from 1822/1848/1850 and Portuguese from 1852) shows that the Spanish and the Portuguese woman share the same legal frame, but for a few differences. This frame preserves the feminine pattern of behaviour established by the Old Regime Courts, subject to man’s authority and to marriage as a guarantee of social and family order, but with a change: man’s honor resting upon the woman is honesty, not any longer privileged (married and honest) but imposed (home angel) and punished (dishonest woman). Between applying mercy or an exemplary treatment to a woman, liberal law chooses the last. Woman is not the plural category of the Old Regime any more, but the dual category angel/dishonest, which brings about her fragilitas. This leads to equality among women and approach to men in most offenses, but for the glaring inequality with regard to honor. An exception: the Portuguese wife, protected against procuring, has the right to take vengeance on his husband for her honor, whereas the Spanish wife does not have that right.
Keywords: Spanish Penal Code 1822/1848/1850. Portuguese Penal Code 1852. Woman. Fragilitas. Honesty.
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Maloy, Angela. "To Shakespeare, on His Marriage at Eighteen to a Woman Eight Years Older." English Journal 79, no. 3 (March 1990): 91. http://dx.doi.org/10.2307/819256.
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J.J, Dony Preethii, and Dr M. Meena Devi. "Man-Woman Relationship in Shobhaa De’s Second Thoughts." SMART MOVES JOURNAL IJELLH 9, no. 4 (April 28, 2021): 150–59. http://dx.doi.org/10.24113/ijellh.v9i4.10994.
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Shobhaa De’s Second Thoughts is a realistic representation of the psyche of the traditional Indian men and women. The freedom of women is permitted in a very restricted manner in the Indian Society. This novel is the ancient story of sacrifice and adjustment that a woman is destined to. Maya, the protagonist, lives in loneliness and sadness. In Second thoughts, Maya learns to survive in the sultriness of not only Bombay, but also of her marriage life. She strikes up a friendship with Nikhil, her charming, college-going neighbor leading to love and betrayal. The way Shobhaa De narrates each and every aspect of human relationship in general and man-woman relationship in particular, is really wonderful. This paper aims to explain the emotional and psychological needs of Maya and also gives the picture of the modern urban woman who is subjugated and suppressed in the meaningless marriage.
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Arsal, Thriwaty. "WOMAN�S POSITION IN UNDOCUMENTED MARRIAGES." KOMUNITAS: International Journal of Indonesian Society and Culture 6, no. 1 (June 12, 2014): 26–37. http://dx.doi.org/10.15294/komunitas.v6i1.2947.
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The term of undocumented marriage is only known in Muslim community in Indonesia. Undocumented marriage is a legal type of marriage based on Islam as long as it is meets the marriages legal requirements; however, it is diverge from the state rules because it is not registered in the authorized institution for marriage. A woman who married with this type of marriage, based on law and administration, has no clear identity before the state. It will make her difficult to have her right as a wife. Undocumented marriage will give weak position for children by law. In addition, womens position in this type of marriage is the disadvantage object. Although undocumented marriage has negative impact especially on women and children; in Warurejo, however, this marriage is widely dispersed among the community. Research is conducted in Warurejo village, East Java using qualitative, quantitative and semantic approaches. Research result shows that the womens position in this undocumented marriage is having discrimination, subordination, no bargaining power in the family, and susceptible for cervix cancer. They do not have any option for the future because it is determined by family, norm and value system prevailed in the community.Istilah nikah siri hanya dikenal pada masyarakat muslim Indonesia. Nikah siri adalah bentuk pernikahan yang sah secara agama Islam sepanjang memenuhi syarat sahnya pernikahan tapi dianggap menyimpang dari peraturan negara karena tidak terdaftar pada lembaga yang berwenang mengurusi masalah perkawinan. Perempuan yang nikah siri, secara catatan hukum atau administrasi tidak memiliki identitas yang jelas di hadapan negara. Sulit untuk mendapatkan hak-haknya sebagai seorang istri. Pernikahan siri berdampak pula pada kelemahan posisi anak secara hukum. Selain itu, posisi perempuan dalam nikah siri juga lebih banyak menjadi objek yang dirugikan. Walaupun nikah siri mempunyai dampak negatif khususnya terhadap perempuan dan anak tapi di Warurejo nikah siri begitu berkembang dan meluas pada masyarakat. Lokasi penelitian dilakukan di desa Warurejo Jawa Timur dengan menggunakan pendekatan kualitatif, kuantitatif dan semantik. Hasil penelitian menunjukkan bahwa posisi perempuan dalam menikah siri mengalami diskriminasi, subordinasi, tidak memiliki posisi tawar dalam keluarga, rentan terhadap kanker serviks. Perempuan tidak memiliki pilihan untuk menentukan masa depannya karena masa depannya ditentukan oleh keluarga dan norma dan sistem nilai yang berlaku pada masyarakat tersebut
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Lamatande, Rahli, Saifullah Bombang, and Akbar Akbar. "The Approval of the Guardians of Children Resulted from the Marriage of Pre-marrital Pregnancy Women." INTERNATIONAL JOURNAL OF CONTEMPORARY ISLAMIC LAW AND SOCIETY 1, no. 1 (November 5, 2019): 73–88. http://dx.doi.org/10.24239/ijcils.vol1.iss1.6.
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This research deals with the approval of the guardians of children resulted from the marriage of pre-married pregnant women (Case Study at the Office of Religious Affairs in Palasa District, Parigi Moutong, Central Sulawesi). This study uses qualitative research methods, through observation and in-depth interviews and document reviews. The data obtained were analyzed by data reduction techniques, data presentation, data verification, and drawing a conclusion. The results show that the procedure for implementing the guardian of a child resulted from the marriage of a pre-marital pregnant woman is carried out as a procedure for a general marriage. The first step is to register the marriage contract date within a period of 10 days, complete the requirements that have been set, namely in the form of N1. The guardian of children resulted from a pre-marital pregnant marriage can be approved if the requirements are fulfilled, the marriage principles, even though the act of adultery committed by his parents remains an act of adultery. When the requirements of the law of the state have been fulfilled, then there is no obstacle of his biological father to become the guardian of the child(daughter) resulted from pre-marital pregnant woman marriage. The legal basis for the implementation of the guardian of a child resulting from the marriage of a pre-marital pregnant woman is based on the regulations stated in the Law No. 1, 1974, (KHI) the articles 99 and 103.
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Tobroni, Faiq. "Rethinking Posisi Mahram Pria Dalam Fiqih Safar Perempuan (Membendung Feminisasi Pengangguran Dengan Analisis Hukum Kritis)." Musãwa Jurnal Studi Gender dan Islam 9, no. 1 (January 31, 2010): 41. http://dx.doi.org/10.14421/musawa.2010.91.41-61.
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According to a hadits three main factors making a man to become a "mahram" for women are: direct kinship, marriage and breastfeding. The concept of "mahram" doesn't only effect the provisions of marriage, according to some opinions, but also effects woman's chance of working in public. It is here where the dispute about woman's permissibility to go far away (safar) without her "mahram" arising. Those who only conclude the hadits literally forbid woman to travel without "mahram". Those conclude contextually as well as essentially tend to permit woman to go far away whitout "mahram". According to latter, the role of "mahram" in protecting woman can be substituted to the state. This paper doesn't only explore the substantial advice of concept of "mahram" but also analyzes it in the perspective of critical legal studies. I think this analysis is very important to produce an "ijtihad" siding with woman, appreciating the development of society and regulating the progressive law (regulatingnot only a obligation "wujUb" and a prohibition "tahnm" but also a recommendatian "nadb", mere permissibility "ibahah" and abomination "karahah").
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Lal Gupta, Dr Bajrangi. "Manju Kapur’s The Immigrant: A Saga of Marital Disharmony." SMART MOVES JOURNAL IJELLH 8, no. 9 (September 18, 2020): 30–38. http://dx.doi.org/10.24113/ijellh.v8i9.10751.
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Manju Kapur’s fourth novel The Immigrant was published in 2008 and was shortlisted for the DSC prize for South Asian Literature. It was subtitled by Kapur as ‘a truly compelling portrait of an arranged marriage’ in which she explores the depths of an Indian woman’s mind struggling in search for her own happiness in a foreign country. The novel also deals with the problems of woman aspiring for higher life in general. It is a mesmerizing saga about the complexities of marriage and NRI life by Kapur. The paper is an attempt to show the loneliness, suffocation and longing of a modern woman in an arranged marriage in the context to Indian society.
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Fathullah. "Pandangan Hukum Islam tentang Denda Akibat Pembatalan Pinangan (Khitbah) oleh Pihak Perempuan." Asy-Syari’ah : Jurnal Hukum Islam 5, no. 2 (June 15, 2019): 151–63. http://dx.doi.org/10.36835/assyariah.v5i2.119.
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Khitbah or application or proposal is a preliminary or pre-marriage period between a man and a woman, as a first step before the two carry out the marriage contract, so that each knows the candidate. The sermon itself must still be answered “yes” or “no”. If it has been answered “yes”, then be the woman as “makhtubah” or the woman who is officially applied. In connection with this engagement in society there is a habit at the time of its implementation, the prospective bridegroom gives a gift such as jewelry, money, food and produce as a sign that someone really intends to continue the marriage stage. the consequences of giving the prize are different from giving in the form of dowry Giving a grant that is not halal withdraws the grant, if he gives a grant voluntarily (charity), not for compensation. While the grantor who still has the right to withdraw the grant, if the grant is given in return for something that will be received, but he does not get it.
Keyword: Islamic Law, Khitbah, Islamic Law
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Wardani, Anindya Kusuma, and Maria Benga Geleuk. "Ketidakadilan Gender pada Pernikahan dalam “Perempuan Patah Hati yang Kembali Menemukan Cinta Melalui Mimpi” Karya Eka Kurniawan." Diglosia: Jurnal Kajian Bahasa, Sastra, dan Pengajarannya 3, no. 3 (October 1, 2020): 229–42. http://dx.doi.org/10.30872/diglosia.v3i3.52.
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Marriage is a sacred, religious, and has long-term purposes activity. Marriage is assumed as making a legal relationship between a couple within opposite sex. Rather than being a simple activity, marriage is a complex activity which has various aims that are teaching and taking care children, working together with the couple, and other happiness purposes. However, this picture of marriage seems missing in the work of Eka Kurniawan in the book of Perempuan Patah Hati yang Kembali Menemukan Cinta Melalui Mimpi. Through this book, the readers can see the opposite condition of marriage compared to marriage’s stereotypes within the society. It also shows there are gender inequality practices throughout the story. Using Critical Feminism theory and descriptive-qualitative method, this research purpose is to analyze three short stories by Eka Kurniawan entitle (1) Gincu ini Merah, Sayang, (2) Cerita Batu, and (3) Pelajaran Memeliharan Burung Beo, to find how gender inequality depicted and the portrait of marriage which in the short stories. These three short stories show similar problem in a marriage which resulted in divorce. Through the process, this study found two main portraits of marriage in the works of Eka Kurniawan, that are (1) in marriage there are gender inequality practices which makes women suffer in various areas. (2) The relationship between male and female characters shows an unhealthy relationship in which women always suffers. Both result shows that marriage is not always about happiness, but its face has been changed due to unhealthy relationship. In all unhealthy marriage, woman always captures as the victims which legitimizing woman position as a submissive in a relationship even in the modern society.
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Bernfeld, Barbara, and Jacek Mazurkiewicz. "Intricacies of German martial law on marriage." Studia nad Autorytaryzmem i Totalitaryzmem 42, no. 3 (March 25, 2021): 177–200. http://dx.doi.org/10.19195/2300-7249.42.3.9.
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In the majority, young men participated in World War II, so German authorities were compelled to change some provisions of marriage law. First, some formal requirements for getting married were limited. Then the possibility of entering into a proxy marriage was introduced, when the groom was a soldier. Marriages with dead soldiers were also allowed. Divorces issued after the death of a spouse were allowed, not only in relation to marriages with soldiers. In the Federal Republic of Germany legal effects of announcing the conclusion of a post mortem marriage were regulated, giving a woman and a child born after concluding such a marriage certain rights.These legal transformations show that “in service” of demographic, social, ideological, polit-ical and moral reasons, the legislator is able to make surprising and abrupt normative changes, which sometimes, prima facie, seem to be risky, but not always deserving of condemnation.
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Kaur, Surinder. "EQUALITY OF WOMEN IN SIKH IDEOLOGY." JOURNAL OF SOCIAL SCIENCE RESEARCH 6, no. 2 (December 27, 2014): 1000–1003. http://dx.doi.org/10.24297/jssr.v6i2.3468.
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The status of a woman in a society shows the social, cultural, religious and political scenario of that society. The position of the woman has passed many phases. It becomes evident after studying the fundamental teachings of different spiritual traditions that different religions accorded high status to the woman. Through this research paper, an effort has been made to know the status of the woman in Sikhism. For this purpose, Semitic and Aryan religious traditions have been made the foundation to understand the status of the woman prior to the emergence of Sikhism. Misogynistic interpretation of the myth of Adam and Eve in Judeo-Christian and Islamic traditions and Pursha-Prakriti duality in Hindu Sankh philosophy made it clear that it is male chauvinism and misogynistic bent of mind which undermined the role of the woman in those societies. In the fifteenth century, Guru Nanak, the founder of Sikhism and his successor Sikh Gurus accorded very high status to the woman. Guru Ram Das, fourth Nanak, composed Lavan- the recitation of which became an essential part of the Sikh marriage ceremony. Lawans helped the women to get worthy status with men not only in this world but in spiritual realm also. Women in Sikhism through the institution of marriage regained their lost status. In this research paper, it has been concluded that Eve and Prakriti i.e. women are enabled to play equal and more vibrant role in the socio-religious, political and economic spheres due to the egalitarian and humanistic message of the Sikh Gurus. Sikhism has made it possible to wipe out the gender bias and narrow-mindedness associated with a male dominated society.
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Umami, Hafidhul. "PENCATATAN PERKAWINAN DALAM UNDANG-UNDANG NOMOR 1 TAHUN 1974 TENTANG PERKAWINAN PERSPEKTIF HUKUM ISLAM." Usratuna: Jurnal Hukum Keluarga Islam 4, no. 01 (December 29, 2020): 46–73. http://dx.doi.org/10.29062/usratuna.v4i01.256.
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Marriage is a very sacred thing considering that it can legalize the relationship between a man and a woman, but many parties consider marriage to be an ordinary bond as evidenced by rampant prostitution wrapped in abusive marriages or contract marriage. It is important to overcome such things by passing the Marriage Law number 1 of 1974 concerning marriage, one of which is related to marriage registration. Islamic law does not explicitly discuss marriage registration, considering that in early Islam (ancient times) there was not much prostitution engineering in the name of marriage, in modern times there has been a lot of such prostitution to anticipate the emergence of the law on marriage registration. Marriage registration which is a government regulation does not violate the provisions in Islamic law and even supports Islamic law. Because this can bring maslahah and reject madlarat. This is in accordance with the principles of Islamic law, namely paying attention to the benefit of humans.
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Dolly, Moirangthem. "The Edible Woman: A Perspective of Women." SMART MOVES JOURNAL IJELLH 9, no. 7 (July 28, 2021): 85–93. http://dx.doi.org/10.24113/ijellh.v9i7.11132.
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In many respects, The Edible Woman was created during a ‘whirlwind change’. Atwood successfully links together ‘ideas of marriage’ and ‘consumerism’ as related to the ideas and the perceptions of the self. In this novel, Atwood produces a world centred around a young woman, Marian MacAlpin, who is thrust into the role of fiancé and the traditional position. The Edible Woman is successful because it pulls us into Marian’s world and makes us a part of it. Things at first appear to be crystal and real. The moments of her daily life are presented in ways that a reader can relate to. Marian’s life seems acceptable and worthwhile. This paper highlights a perspective of women through Marian, the protagonist of Atwood’s The Edible Woman.
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Hamiyuddin, Hamiyuddin. "KEDUDUKAN ANAK DI LUAR NIKAH DI INDONESIA." Musawa: Journal for Gender Studies 10, no. 1 (April 20, 2019): 159–90. http://dx.doi.org/10.24239/msw.v10i1.391.
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Children are the mandate and gift of Allah SWT, which we must always guard because in him the inherent dignity, dignity and rights as human beings must be upheld. Out-of-wedlock children are children born to a woman, while the woman is not in a legal marriage with a man who intercourse with her. This paper discusses the legal position of extramarital children in Indonesia with the aim of knowing the criteria for extramarital children according to Islamic law and the position of out-of-wedlock children in religious courts in Indonesia based on Law No. 1 of 1974 concerning marriage.
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Jarushina, Кsenia A. "Marriage strategy as a part of modern gender culture." Vestnik of Saint Petersburg State University of Culture, no. 2 (47) (2021): 106–12. http://dx.doi.org/10.30725/2619-0303-2021-2-106-112.
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The article is devoted to a consideration one of the phenomenon gender culture modern citizens – the marriage strategies. This work is based on materials of semi-tructured interviews with young Perm’s families. The information received is 13 case-studies – detailed stories about a marriage choice, a marriage party and elements of family’s daily life. Using the theory gender study and case-study the author divided that materials into some groups of marriage strategies. Criteria of this operation were features of a respondent’s gender identifications. This paper considers a perversion marriage strategy. The type of strategy understood as a woman’s gender domination in matrimonial practices in further marital life. And then the author describes two cases illustrating it. A narrative is the form of the strategy’s presentation. This is a storytelling of major marriage practices of characters with their comments. The first narrative describes a «soft» variant of the perversion marriage strategy. An initiative of a woman combines with her performance a traditional «woman’s» role: she does housework and uses man’s material resources. The characters have contrast personality traits. They take turns setting the rules in the relationship and sometimes objectify each other. The second narrative shows a «hard» variant of the perversion marriage strategy. In this story man has a need for the approval of his actions and a woman has it too. Also, she has tendencies to dramatize. The woman plays a leading role in a relationship. She controls a man’s lifeworld and lets him take minor decisions. Both narratives reconstruct two versions perversion marriage strategy and show one of the potential model modern gender culture.
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Intan, Tania. "PERSPEKTIF PEREMPUAN (BARAT) TENTANG PERKAWINAN CAMPURAN, POLIGAMI, DAN ISLAM, DALAM NOVEL DEUXIÈME FEMME KARYA CAROLINE POCHON." ATAVISME 22, no. 1 (June 26, 2019): 61–74. http://dx.doi.org/10.24257/atavisme.v22i1.517.61-74.
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The purpose of this study is to examine the perspective of the narrator, French female character, about the phenomenon of mixed marriage, polygamy, and Islam, which is contained in the Deuxième Femme novel 'Second Woman' by Caroline Pochon. To examine these matters, this study uses descriptive analysis methods with criticisms of feminist literature and theories of narratology, cross-culture, and identity. A structural approach is used to analyze the narrative structure that builds the narrator's frame of mind. The results of the study show that as a narrator who truly lives a mixed marriage, experiences polygamy, and has embraced Islam, Caroline Pochon realizes that mixed marriages are not easy to live by because she must try to maintain her identity as a French woman. He also found that polygamy was a cultural practice that had long existed in Senegal so that it was difficult to change, especially because local women themselves did not intend to fight it and men practiced it as a form of obedience to religion (Islam
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CIAPPARA, FRANS. "Perceptions of marriage in late-eighteenth-century Malta." Continuity and Change 16, no. 3 (December 2001): 379–98. http://dx.doi.org/10.1017/s0268416001003897.
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Although the Catholic Church claimed to control marriage, in late-eighteenth-century Malta the faithful still considered matrimony to be a personal affair. The study is based upon episcopal court records and parish registers, which reveal substantial numbers of clandestine marriages, contravening the Council of Trent's directives concerning entry into marriage. Couples separated from each other at will, without the Church's consent. A few took other partners, despite the inquisitors' nets. Couples viewed sexual relations as matters for themselves to regulate, and sex outside marriage as not something into which the Church was to intrude. Especially noteworthy in this respect were relations between betrothed, since a man would not marry a woman who could not bear children.