Alexander Pushkin wrote that “spirit of literature” depends, at least in part, “on writers’ financial situation.” These words can justly be applied to Pushkin himself. His life largely depended on material conditions on his marital status and financial relations with his relatives. The article studies this side of his life, which until recently has not received due attention. As a young man, Pushkin enjoyed substantial support of his parents. Before Pushkin’s marriage, his father passed 200 peasants over to his son. Pushkin pledged these peasants obtaining 40,000 roubles as a loan. Of this money, he lent 11,000 roubles to Natalia Ivanovna Goncharova, his future mother-inlaw, to provide her daughter, Natalia Nikolaevna, with dowry. Later, the Goncharovs granted to Natalia Nikolaevna only minimal financial support. Pushkin never saw his loan returned. A constant source of financial troubles in Pushkin’s family was his brother, Lev. Pushkin was on friendly terms with his sister, Olga, however, her husband, Nikolay Pavlishchev, constantly pestered him with financial demands. Pushkin endeavored to settle his family’s money problems trying to manage his parents’ estate in Boldino, but without much success. Goncharova’s sisters, Ekaterina and Alexandra, since 1834 lived with Pushkin’s family. They received money from their brother and partially compensated living expenses. Georges Dantès, who married Ekaterina in January 1837, got 10,000 roubles as his marriage portion. Pushkin’s income consisted of his civil servant’s salary, peasant servage and his earnings from literary and publishing activity. The article demonstrates that Pushkin’s living expenses and family spending were approximately 429,000 roubles. Undoubtedly, lion’s share of this money was spent after Pushkin’s marriage. During his last years, Pushkin was constantly under the stress caused by money matters. Astonishing as it may seem, under such difficult conditions he managed to create great pieces of literature.

In his first prologue, the first-century Latin poet Phaedrus promises that his fables offer a double dowry, laughter and life lessons. This article explores the central importance of laughter for Phaedrus, who defines his fables as jokes meant to inspire laughter and learning—but not anger. Laughter in the fables is a mark of intellectual superiority, a safe way to teach lessons (even for the powerless), and a way to punish those who deserve it.

The valid khalwa ( staying alone with a woman ) and its effect on a wife dowry marital relationship is one of the most important ties inhuman society therefore Islamic shariah and the following positive laws under focus have regated such a tie to ensure its continuity and main tenance for men and women to satisfy their desires and at the same time to protect this legal tie from any impediment it may confront after being followed by a valid contract whether before consumation of marriage or after it among such impediments is valid khalwa between husband and wife after contact which is a point of dispute among muslim jurists and legislators of law as to the many effeets resulting from such khalwa among such effeets is the specitied dowry a wife deserves some muslim jurists and legislators of law are of the opinion that a wife deserves the whole dowry whereas others insist that the wife deserves only half the dowry as the khalwa though it is vaild does not replace actual consummation of marriage .

This submission has been prepared by members of the Monash Family Violence Prevention Centre (MFVPC), the Monash Migration and Inclusion Centre (MMIC) and Monash Gender, Peace and Security (GPS). More details about these three research programs and our current related research are provided in the introduction and as an appendix to this submission. Please find our submission attached to this letter. In our submission, we have drawn on our extensive research findings across multiple projects to focus specifically on the intersections of family violence, culturally and linguistically diverse communities, migration and criminal law.

This Inquiry represents an important opportunity to address dowry abuse and the broader frame of reference in which it must be understood and responded to. Our submission is structured into four key sections: an outline of our research expertise and capacity, our recommendations, our response to the Terms of Reference, and our appendices, as detailed in the Table of Contents below.

Gramatyczna analiza dyskutowanego przez badaczy fragmentu mowy Katona De dote (Gell. 10,23,4) pozwala wysnuć wniosek, iż po rozwodzie oceną obyczajności kobiety zajmował się sędzia, który mógł odebrać jej część lub całość posagu za niemoralne zachowanie. Natomiast w trakcie trwania małżeństwa rolę cenzora wobec żony pełnił mąż.

In the post-independence period, feminist movement under the leadership of women’s organizations became stronger. Under the Gandhi’s leadership, the women of this country got political consciousness through the national movement. After the liberation from the colonial rule, the constitution of independent India guarantees the equal rights of women, there were a lot of obstacles in getting women equal rights in reality. In the post independence period, some women organizations were formed to demands the rights of women in the male dominated society. Feminist organizations were formed to demand the rights of women from explanation and oppression. The main objective of the women’s organizations is to get women’s social, economic and political rights. Feminist movement played an important role in removing the ancient traditions and devil faith which fouled the life of women in India. The importance of feminist movement was immense to eliminate the dowry system. The use of feminist organizations to prevent the trafficking of women in modern India was unimaginable. Inequality of women in social rights has long been overcome by the feminist movement. Feminist organizations have been demanding women’s rights through newspapers. Women’s voluntary organizations continue to move in join movements with women organizations to demand women rights. Through the feminist movement, the rigorous punishment of rape has been mentioned. Feminist movements have played a significant role in acquiring financial protection of a wife from a former husband. Muslim women were deprived of this long standing maintenance. Muslim feminist organizations and all-India organizations continued the movement to demand the maintenance of Muslim women and eventually succeeded. Feminist organizations lean towards legal movements to achieve women’s justice. The legal aid centre was opened and legal aid was given to women in distress. As a result of the feminist movement, arrangements have been made to reserve seats for women in Panchayat and municipality by the amendment of constitution.

Краснова Инна Викторовна – начальник учебного отдела, старший преподаватель, Уральский филиал Российского государственного университета правосудия, г. Челябинск. E-mail: innakra@74.ru. Inna Victorovna Krasnova – Head of the Training Department, senior lecturer, Ural branch of the Russian state University of justice, Chelyabinsk, Russian Federation. E-mail: innakra@74.ru.

This dissertation analyzes dowry in three Shakespeare plays - The Taming of the Shrew, Romeo and Juliet, and The Merchant of Venice. The analysis aims to show that the dowry negotiations and agreements are the most important component of the patriarchal structure of marriage depicted in Shakespeare's plays. Since dowry agreements signal the impending transition from feme sole to feme covert, they are appropriated by the women in the three plays under consideration as the first stage in a process to assure subjectivity after their marriages. To maintain subjectivity, Katharina, Bianca, Juliet, Portia, and Jessica seek to create and occupy a liminal space between the subjectivity allowed a feme sole and the obliteration of the legal and social identity demanded by their new status as femes covert. Since dowry negotiations and agreements signal the impending change from subject to object, the women use them as the first stage of opportunity in their quests to maintain subjectivity after marriage. In the introduction, I provide the theoretical foundation for the feminist reading of the three plays as well as emphasize the importance of dowry to the arranged and companionate marriage in early modern England. In the body of the dissertation, chapters 2 through 5, I analyze dowry's relationship to the arranged and companionate marriages that occur in the plays under consideration. In Chapter Two, I explore the transition from shrew to good wife negotiated by Katharina in her arranged marriage to Petruchio; I also explore the transformation of Bianca from good girl to shrew after her companionate marriage to Lucentio. Chapter Three considers the inherent conflict between the arranged marriage proposed by Juliet's father and her companionate marriage to Romeo. Juliet secretly marries her beloved, but the overwhelming power of the Capulet/ Montague feud leads to the tragic ending of the play. In Chapter Four, I analyze the Dowry Lottery, its mechanics for selecting Portia's ideal husband and its aftermath as well as Jessica's transformation from Jewish feme sole to Christian feme covert. I conclude with a discussion Shakespeare's use of dowry as a character development device and to reveal the father's authentic relationships with their daughters.

This paper makes a modest attempt to provide a comprehensive description of the institution of marriage transaction in India and Thailand. In most societies and their marriage institutions, an important aspect characterizing marriage is the financial transfer. This transfer is usually made at the time of marriage between families involved. It can be in two forms: transfer from the bride’s family to the groom’s known as dowry as practiced widely in India or from the groom’s family to the bride’s known as bride price as practiced in Thailand at the time of marriage. The present paper uses mostly secondary source of data by reviewing the literature available from books, journals and electronic sources. Findings in this paper may help to bridge the gap in the available knowledge and literature about the origin, forms, changes and factors of the prevalence of the institutions of dowry in India and bride price in Thailand, to highlight positive and negative effects from its analysis, thereby contributing to the policy makers to understanding this social institution which may create social problems or be beneficial to the bride, family or to the society at large.

Presenting dowry ( mahar ) in the process of marriage is an ancient tradition since Jahiliyah period. Since that era, dowry was more meaningful as transactional instrument between husband’s family as buyer and male members of wife’s family as seller. The position of wife is extremely disadventaged, because they are considered as ‘potential’ commodity to get financial income for male members of wife’s family. When Al-Quran has been revealed, the tradition of dowry continued, but its conception has changed. If at the past time dowry was paid for the parents or family members of wife, today dowry is paid for the wife. Furthermore, Al-Quran changed status of woman from merely ‘commodity’ to actively participant in that transaction. The meaning of dowry in this period has changed from only a symbol of transaction to symbol of compassion and love; it is also a symbol of wedlock to provide wife material and moral support. In Islamic tradition, presenting dowry is an obligation. A man who get married with woman is obliged to present her a dowry, and he commits a sin if he does not present her a dowry.

In the Indian subcontinent the most common and fatal manifestation of violence against women are dowry offences. Indian society carries some outmoded customs and ruinous practices and the dowry system is one of them. The phenomenon of dowry death has registered a sharp increase since the last three decades in India. The young and newly wedded girls are beaten, tortured and done to death for bringing no dowry or insufficient dowry. This evil practice is not confined only to any particular community but, it has entered into each and every section of our society. There is hardly a day when newspapers do not report death of newly wedded girls. Many of these are related to dowry and so can be termed as dowry-death. It is remarkable that this crime is not confined to uneducated and poor families only but, highly educated and socially respected people also indulge in these crimes against newly married girls.

During the thirteenth century we can see a significant presence of women in productive realities. Instead, during the fourteenth century, characterized by famines, epidemics and profound transformations, the social role of women has progressively reduced. The economic conditions of the women became more and more precarious and shaped forms of growing dependence. The paper pays attention to the practices of protection and assistance, oriented to help women in trouble (alms, dowries, gifts, hospitals, etc.) and deals with practices of solidarity between woman and woman, that moved away from the formalized channels of assistance: daily acts of mutual help and foundation of female religious communities.

Abstract of associated article: This paper examines the impact of gender-progressive reforms to the inheritance law in India on women's outcomes. Despite stipulating that daughters would have equal shares as sons in ancestral property, I find that the reform failed to increase the actual likelihood of women inheriting property. Instead, parents appear to be “gifting” their share of land to their sons in order to circumvent the law. However, parents also appear to be compensating their daughters for such disinheritance by giving them alternative transfers in the form of either higher dowries or more education following the reform.

Cancellation of contract primarily causes the loss of all relations arising from it, but in the case of married couples, the financial relations continue in cases even after the cancellation. Methodology: This article evaluates the financial impact of divorce in Iranian law with library method. Of the Law Concerning divorce reform enacted in 1992, it obliges the man who is seeking a divorce to pay financial rights of women included the wages, Nahla, and up to half of the assets, inheritance, alimony and mahr and dowry. Results: Nahla is establishing rights that were entered Iranian law by the law amending the provisions of the divorce. However, in accordance with Article (336) of the Civil Code, nothing is unpaid, but obligation of man to pay the works of women at home is subject to conditions in the year 1992. Conclusion: In the absence of financial condition during the marriage, the wage should be calculated based on the work that women do at home of the husband.

آمار روزافزون و بی‌حد وحصر تعیین مهریه‌های سنگین که از استطاعت زوج برای پرداخت خارج است و نتیجتا به اجرا گذاشتن مهریه و دست آخر، طلاق، عده‌ای را به سمت تعیین سقفی مشخص برای مهریه کشاند. بر آن شدیم تا با بررسی نظریات فقهای امامیه از متقدمان تا معاصران، در پی یافتن نظریه‌ای اصلح برای حل این گره زندگی زناشویی برآییم. گرچه آرای اکثر فقها حاکی از این امر است که مهریه به تراضی واقع می‌شود اما در بین فقها وجود دارند کسانی که این تراضی را مورد هجمه قرار داده‌اند و کلامشان در بردارندۀ نوعی خط مشی در میزان سقف مهریه است. به نظر نگارنده بهتر است در تعیین میزان مهریه، جانب شرع یعنی مهر شرعی را بر جانب عرف یعنی مهر عرفی، مقدم داشته و در تعیین مهریه، از میزان مهرالسنه تجاوز نکنیم تا ضمن رعایت تقید شرعی، به آفت کنونی عصر حاضر یعنی تعیین مهریه‌های نجومی که غالبا قدرت بر تسلیم آن وجود ندارد دامن نزنیم.

Apart from the Greek and Latin text of the New Testament, Erasmus’ epochal edition contains a few well-known “editorial” paratexts, i. e. the paraclesis, the methodus, and the apologia. Much less known is that the edition, in its various versions, also contained a few Greek (and Latin) “traditional” paratexts, i. e. material taken from the manuscript sources, such as chapter lists, biographies of the evangelists and subscriptiones. The analysis of these small texts is promising for several reasons. Firstly, the Byzantine “dowry” of the New Testament on its way into early modern Europe becomes visible: some of those small texts were translated by Martin Luther or others along with the Biblical text. Some texts in the edition are important because they have not been critically edited since the initial publication (e. g. Eusebius’ canon tables). Secondly, these paratexts and their manuscript sources allow for a deeper understanding of the making of Erasmus’ edition. A good case in point is the only figurative image in the New Testament, i. e. the representation of the trinity in the edition of 1519. It can be traced back to the Corsendonck Codex, which in this instance served also as an iconographic Vorlage. The canon tables are another example for which it can be shown that the same Greek codex was used, but – maybe even more importantly – a Latin Bible printed by Froben in 1514 as well. Thirdly, the way in which Erasmus and his collaborators made use of Greek manuscripts can in many cases be better analysed on the basis of small paratextual material than on the basis of the (highly standardized) Biblical text itself.

St Paul teaches that family life is founded on the union of a man and woman, which symbolises the relation between Christ and His Church. A second guideline to family life is the education and upbringing of children “in Christ.” The Apostle Paul, in his letters provides parents with advice on how they should raise their children, and children on how they should behave in relation to their parents. In this advice, although limited in number and extend, one can distinguish the basic elements of Christian education for children. For the Apostle Paul, the cultivation of healthy relations is indispensable, not only in the relations between husbands and wives, but also in the relationship between parents and children. Parents have the main responsibility for the creation of pedagogic relation with their children and they can contribute to their education, by providing them social stimuli. The institution of the family has long attracted the interest of Byzantine scholars. Influenced by, among other things, the social sciences, the focus has expanded in recent years to include the function of the family as a social and economic unit in Byzantine society. Since marriage is the basis for the formation of a family, the field of study embraces the rules governing the contracting of a marriage (age, criteria for the selection of a spouse), betrothal, impediments to marriage, the institution of marriage portions and bridal gifts, the status of the wife and children, divorce and so on. Under the Romans, marriage was a civil act. As Christianity spread, the Church gradually came to intervene and acquire a role in the institution. The purpose of marriage is procreation and the perpetuation of the human race, and in this sense, it is of interest to both church and state. A turning-point was reached with the promulgation by Leo VI the Wise (886-912) of Novella 89, which laid down that only marriages blessed by the Church were legal. Later statues, beginning with the Tome (997) of Patriarch Sisinnius, codified the impediments to marriage by reason of kinship or affinity. Among the most illuminating sources for the study of the family and the legal relations deriving from marriage are the decisions and opinions of the ecclesiastical courts of the principality of Epirus and specifically those of the Metropolitan, John Apokaukos, and the Archdiocese of Ochrid, under Demetrios Chomatenos. It is interesting to note that these two prelates considered the cases brought before them not only in the light of the secular law and Church rules, but also with a certain broadness of mind and social sensitivity.

The objective of this research paper is to prominence the concealed reality of Indian social system and the suppression of low class people in India. The caste system has spread its roots deep in Indian society. The constitution of Indian society, with its hierarchy is an ideal place to better realize the practice of oppression. Lower class throughout the longest conventional Indian hierarchy and members of the lower castes and classes have usually born to force the repression generated by the Indian communal structure. Premchand is generally considers the greatest Hindi writer. Premchand was also a social reformer. The remarkable characteristic of his writing was the reality that he depicted as exploitation of poor people. He gave the massage on social evils like dowry, poverty, communalism and corruption. He was the first writer of twenty century to reflect reality in the literature.

The term “civic education for democracy” is widely used and defined differently depending on the purpose of education and on the tradition, necessity of the country. Despite such diverse definitions of the term, directions of civic education for democracy are characterized by the following categorization regardless of periods and countries: first, civic education for democracy aims at democracy and seeks to achieve democracy, second, the education is designed to help develop relationship skills required in everyday life in a community. On the other hand, in terms of nurturing attributes of citizens, the education may be operated in a virtue-oriented manner and with the aim of addressing social. Even if Korean civic education does not have a long history, it is extremely important to set standards and create contents for a new concept of civic education for democracy which fit to recent changes in our society in preparation of unification. This should be emphasized not only in preparation of unification, but also in integration education following unification. Upon unification of Korea, we have to place the first priority on ‘overcoming differences’ and other problems such as mutual slander and derogation to ensure national integration. Therefore, in order to help students become a healthy citizen in the same political community from the perspectives of the global community and the world civil society, civic education for democracy to achieve social integration needs to focus on the following in terms of content: 1) Understanding of cultural diversity and culturally responsive education Koreans tend to be considerably unfriendly to other peoples or citizens of other countries as we have a strong sense of pride as a single-race state. As a result, Korea remains the lowest place in ‘multi -cultural sensitivity index’ and ‘mutual understanding capability’ among OECD member countries. Consequently, it is very meaningful to choose the enhancement of ‘understanding of multi-culturalism,’ ‘inter-cultural capability’ and ‘culturally responsiveness capability’ as key contents of integration education. 2)Global awareness education Today, societies are characterized by global village and global community. Global awareness education should be beyond existing traditional education practices and help students cultivate a higher level of citizenship skills which they are expected to have as a citizen of the global community. Division of the country should be viewed from global perspectives beyond the national viewpoint, and in this respect, civic education for democracy in Korea should be a global citizenship education fit to social changes today. 3)Enhancement of a sense of community or solidarity Given that the civic education for democracy (political education) in Germany since the unification stressed making a clean break with political education or socialist ideology of East Germany, ‘reminding German citizens of a sense of belonging to a shared community, and strengthening spiritual ties for integration, ’the biggest challenges that Korean civic education may face after unification of Korea will be to make a break with ‘North Korea`s unique socialist ideology,’ the so-called ‘legacy and marriage portion’ of North Koreans and raise a ‘sense of belonging and solidarity between the two Koreas.’ 4) Active participation Being a citizen means basically being a sovereign. Generally, sovereignty is exercised via an election in most cases, in which citizens are clearly recognized as a sovereign. In a democratic society, individuals take part in every decision with equal rights, enjoying equality and autonomy, and such decision will in turn relate to the individuals either directly or indirectly.