Position Of Husband Research Articles

Perilaku Tidak Memilih Anggota Persatuan Istri Tentara (Persit) Pada Pilkada Kabupaten Malang Tahun 2020

Non-voting behavior in Indonesia has increased, including in the regional head elections in Malang Regency in 2020. At one of the polling stations (TPS) the number of non-voting voters reached 82% of the total final voter list. It is known that the voters registered at the TPS are the wives of TNI soldiers or Persit (Army Wives Association). Persit members still have the right to vote like other civilians, in contrast to the TNI who are not allowed to vote. This study aims to find out what is the cause of non-voting behavior among Persit members and whether the husband's position as TNI influences it. This research is a type of qualitative research using the case study method from Robert K Yin. Based on the concept of non-selective behavior put forward by Rusk and Regsadale (1993), there are four approaches to non-selective behavior namely: the demographic approach, the psychological approach, the structural approach and the rational approach. In this case, psychological factors were identified as dominant driving factors for non-choosing behavior. There is no interest in the political affairs of the government, because living in a dormitory there is an assumption that regional government issues do not provide significant benefits. So that there is no initiative to find out information about the elections that will take place, then there is ignorance about the candidates which leads to the decision not to vote. In addition, the status of the husband's capacity as a TNI is also another reason for the behavior of not choosing persit members. So there is a need for real efforts from the government, especially the general election commission to increase awareness of the importance of participation in elections, including through outreach and cooperation.

Penindakan Pelanggaran Terstruktur, Sistematis dan Masif pada Pilkada 2020, Menimbulkan Norma Baru

This study aims to reveal the existence of violations of the Bandar Lampung Mayor Election in 2020, which was carried out by the wife of the Mayor "Eva Dwiana" or often called "Mother Eva" as Candidate Pair Number 3. normatively from the legal and empirical literature from a political perspective, by coming to the TSM Violation Trial as well as through the TSM Violation Virtual Trial. Where to look deeper, a conceptual case approach is also used. Based on the results of the study, it was found that there were violations in the 2020 Bandar Lampung Mayoral Election (Pilwalkot) by Bawaslu, findings these violations were in the form of providing necessities, transportation money for family welfare empowerment, and there was the use of access to the husband's position as the incumbent mayor. Previously it had been found guilty of committing a Structured, Systematic and Massive Administrative Violation (TSM) by the Lampung Province Bawaslu, not long ago the disqualification was canceled by a judge at the Supreme Court level and gave rise to a new norm, namely reports must be at 07.00 to 13.00 which indirectly directly amend the General Elections Supervisory Agency Regulation Number 8 of 2020 concerning Handling of Violations in the Election of Mayors and Deputy Mayors on the provisions of the day which states that the day is 24 hours long. Based on these findings, law enforcement must be based on a view of the reality that occurs in society, not only from regulation. From the point of view of the reality that happens in the community, not only from regulation.

Symbolic Interaction Of Migrant Women In Pontang District, Banten Province

Migrant women are a phenomenon that describes a change in the position of husband and wife in the life of Indonesian society in general. This study aims to explore the interactions that occur between migrant women and their families and communities which then lead to symbols that are interpreted differently by migrant women, families and communities. The research method used in this study uses an ethnomethodological method, which in this research method reflects behavior and tries to understand or interpret someone and others. The results of the study illustrate that there are symbols that are interpreted as meaning the success of migrant women with big and nice houses, jewelry worn and vehicles. These symbols then create a new culture or different interactions between migrant women, both with their families and communities.

Property toward Husband Doesn't Provide Children and Wife in the Overview of the Compilation of Islamic Law

The study was conducted to find out Compilation of Islamic Law governing the distribution of joint property, the application of the principle of partnership and the legal considerations of judges in the Supreme Court Decision of the Republic of Indonesia on Case Number 266K/AG/2010 in terms of the Compilation of Islamic Law against husband doesn’t provide for his children and his wife. This research uses normative juridical research methods that use secondary data consisting of primary, secondary, and tertiary legal materials with descriptive analysis and data collection tools are carried out by library research supported by data obtained through field research at Bantul Religious Courts. The results of this research is known that the regulation regarding the distribution of joint property to husbands who do not provide for their children and wives is not detailed in the Compilation of Islamic Law. This partnership causes the position of husband and wife to be the same in some respects, in other respects to be different, the husband becomes the head of the family, the wife becomes the head in charge of household regulation, each has a role, position, rights, obligations, and responsibilities, all of which complement and perfect each other, every role has rights and every position has obligations, whoever has more obligations or who bears greater obligations, he is the one who has more rights than the others. The judge to resolve the conflict must be able to resolve it objectively based on the applicable law, determine the facts in the trial including the relevant facts and the choice of which legal rules will be used as the basis for resolving the case.

Kedudukan Suami Menurut Hukum Waris Bali dalam Perkawinan Nyeburin di Desa Adat Peliatan Ubud Gianyar

Balinese men are the successors of the lineage / continuation of the future of the family so that a family continues to have descendants and does not experience extinction. However, these hopes cannot come true if the married couple cannot give birth to a son or even have no children or offspring at all. The purpose of this study was to determine the law of Balinese inheritance in nyeburin marriages in the traditional village of Peliatan. The formulation of the problem in this study is what is the position of the husband in the Nyeburin marriage according to the Awig-Awig of the Peliatan Traditional Village and the factors that encourage the implementation of the Nyeburin marriage in the Peliatan Traditional Village. The type of research used is empirical using a sociological approach, statutory approach, conceptual, case and customary law approaches. The data sources obtained from this research are primary data from interviews and observations and secondary data from Awig-awig traditional villages, legislation and related research. The results of the research include the husband's position as predana in intermarriage according to the Awig-Awig of the Peliatan Traditional Village, if the marriage breaks either those who still live at their wife's house or who have returned to their original home (mulih deha / truna), no one has explicitly regulated in positive rule of law. The factors that encourage the implementation of the Nyeburin marriage in the Peliatan Traditional Village are due to the request of the woman's parents due to not having a son and only having a daughter, a factor that comes from the male side (as predana), namely because of mutual love between the two both sides.

Tinjauan Yuridis Kedudukan Harta Suami Istri Sebelum dan Sesudah Terjadinya Perkawinan(Studi Kasus Penetapan 39/Pdt/2018/PN Madiun)

The making of the marriage agreement and the amendment to the marriage agreement are determined and made with the mutual agreement of both parties, in this case, the intention is that the agreement on the making of the marriage agreement is a free agreement and there is no coercion from any party. The purpose of this journal is to find out the share of division between husband and wife’s assets based on the provisions of the applicable laws and regulations, to find out the rules governing the position of husband and wife's assets before and after the occurrence. The research method used by author in this study is the normative method based on data sources, which requires secondary data. Inherited property is assets obtained from each prospective of husband and wife, the property is fully controlled by the owner of the property and cannot be mixed by other parties. The position of husband and wife's assets after the marriage is actually joint property, if there is no agreement to separate the assets, then after the issuance of the letter of determination of assets, the assets obtained after the issuance of the determination letter will become personal or individual property.

THE HUSBAND POSITION IN BAJAPUIK MARRIAGE DYNAMICS IN PARIAMAN

This research conducted to see the position of the husband in a traditional Pariaman marriage known as a Bajapuik marriage. Pariaman is a part of the Minangkabau region, which had opted for the matrilineal system, which affects customary marriages, namely, after marriage, some rights and obligations of the husband are more controlled by the mamak (chiefs who come from the wife's family). This study uses qualitative research in a field research system (Field Research) with an anthropological (ethnographic) approach. The subject of this study leads to key informants that researcher chooser and only (random) based on specific criteria and categories that can describe condition subjectively in the field. The findings of this study indicate that Bajapuik marriage affects the position of the husband in the family. The husband's position in family decisions only an input because the husband is considered a newcomer. The findings of this study reinforce the opinion of Poloma, an action someone will get social sanctions that is along with the times the husband's position began to shift as well as mamak. Mamak is no longer able to carry out her role all rights and obligations are handed over to her husband as well as her husband, who had previously had no burden in providing for his wife and children, bécame an obligation.

Akibat Hukum Perceraian Terhadap Harta Benda Perkawinan

<p>The emergence of the problem of joint property in a marriage is usually when there is a divorce between husband and wife, or when the divorce process is taking place in the Religious Court. The purpose of the study is to examine the position of joint property in marriage according to Islamic law and the provisions of the legislation and the legal consequences of divorce on marital property. The research method used is a type of normative research where research is carried out by first researching the materials that are in accordance with the problem to be studied. The result of this research is that the position of husband and wife property obtained in marriage is shared property except personal property which is under the marriage will be the personal rights of each husband or wife. While due to divorce between husband and wife, the assets obtained during marriage are divided in half for the husband and half for the wife. The method for resolving cases of sharing of shared assets at the Religious Court is if the divorce has been approved by a judge, then a husband and wife can submit a request for sharing of shared assets in accordance with applicable law. And if a divorced husband and wife do not want to carry out the distribution of shared assets, then one of the parties can submit a request for execution in the Religious Court to force those who do not want to carry out the decision in accordance with what was decided by the Religious Court.</p>

Pendekatan Keagamaan Mediator Terhadap Para Pihak Dalam Perkara Perceraian di Pengadilan Agama

The religious knowledge possessed by the mediator becomes the basis for the case in the religious court, the religious court provides space for the mediator to improve his ability so that the mediated case is not in the form of a decision from a panel of judges but in the form of a peace deed. The mediator uses a religious approach to be understood by the parties considering separating. Because the religious approach is considered more rational in the family problem back to the teachings of Islam, not disagree with each other. The mediator of the religious court provides religious knowledge in the form of advice to the parties in the event of a divorce which is certainly sacrificed by the problems of the position of husband and wife, issues of property and status of children who are victims of the separation of their parents

AKOMODASI BUDAYA LOKAL DALAM LEGISLASI BIDANG HUKUM KELUARGA (HUKUM TENTANG HAK DAN KEWAJIBAN DALAM RUMAH TANGGA)

Abstract: This article would like to point out that some rules about family law in Indonesia are heavily influenced by the growing local culture in society. Evident from the provisions of the Marriage Act no. 1 of 1974 and the Compilation of Islamic Law is quite much influenced by the culture and conditions that developed in Indonesia and the progress of the times. This is evident from the desire to get out of the classical Jurisdiction of fiqh that puts too much of a man in a very high position, and women in disadvantaged positions. For example, the article that regulates the balance of the rights and the position of husband and wife in the household, in the association in society, and in doing legal action. The influence of local culture that is already rooted in the community appears in the statement that the husband is the head of the household and the wife is a housewife. This implies an imbalance in the position of the husband and wife, this is clearly influenced by the local culture and is supported by religious doctrine that is already integral with society, which states men are leaders for women.

PEMBANGUNAN EKONOMI KELUARGA PERSPEKTIF ISLAM (STUDI ANALISIS KELUARGA NELAyAN KOTA LHOKSEUMAwE)

AbstractThe main problem discussed here is The Domestic Responsibility of Economic Development in Islam, focusing on economic growth analisis of fisherman community in Lhokseumawe. The objective of this discussion is to illustrate the whole things related to right and obligation of husband and wife in the household, particularly the fisherman’s family. This is a qualitative-explorative study. The primary source of data in this study was found from participant observation, questionnaires, and from interview, while the secondary data was collected through document analysis as well as library research which were related to economic growth issues of fisherman’s community. The analysis of data was done through interpretation of proposition which was based on the opinion of Islamic Law Expert (Fuqaha) or Islamic scholars. The result of research shows that Islam recommends that the position of man and women or husband and wife have the same right and obligation based on Islamic Shari’ah. According to Quranic values and Islamic point of view, the position of husband and wife are the same in term of right and obligation in surviving family and educating children, in associating with the community, and also the same right before the law. In case of family economic development, especially for lower scale family as it is experienced by the fisherman’s family in Lhokseumawe, the involvement of wife in working to survive the family is significantly influenced for increasing family income. The efforts of women or wifes to earn for living are very limited because most of the fisherman’s community think that the main responsibility or obligation of earning money to survive the family is burdened exclusively on husband as the head of family. It is necessary to inform and enlighten comprehensively that Islamic Shari’ah has recommended the same right and obligation between husband and wife forimproving welfare of their family.Keywords: Domestic Responsibility, fisherman’s family, economic development

PEMBANGUNAN EKONOMI KELUARGA PERSPEKTIF ISLAM (STUDI ANALISIS KELUARGA NELAyAN KOTA LHOKSEUMAwE)

AbstractThe main problem discussed here is The Domestic Responsibility of Economic Development in Islam, focusing on economic growth analisis of fisherman community in Lhokseumawe. The objective of this discussion is to illustrate the whole things related to right and obligation of husband and wife in the household, particularly the fisherman’s family. This is a qualitative-explorative study. The primary source of data in this study was found from participant observation, questionnaires, and from interview, while the secondary data was collected through document analysis as well as library research which were related to economic growth issues of fisherman’s community. The analysis of data was done through interpretation of proposition which was based on the opinion of Islamic Law Expert (Fuqaha) or Islamic scholars. The result of research shows that Islam recommends that the position of man and women or husband and wife have the same right and obligation based on Islamic Shari’ah. According to Quranic values and Islamic point of view, the position of husband and wife are the same in term of right and obligation in surviving family and educating children, in associating with the community, and also the same right before the law. In case of family economic development, especially for lower scale family as it is experienced by the fisherman’s family in Lhokseumawe, the involvement of wife in working to survive the family is significantly influenced for increasing family income. The efforts of women or wifes to earn for living are very limited because most of the fisherman’s community think that the main responsibility or obligation of earning money to survive the family is burdened exclusively on husband as the head of family. It is necessary to inform and enlighten comprehensively that Islamic Shari’ah has recommended the same right and obligation between husband and wife forimproving welfare of their family.Keywords: Domestic Responsibility, fisherman’s family, economic development

HAK DAN KEWAJIBAN SUAMI ISTRI DALAM KITAB ‘UQŪD AL-LUJAYN DAN UNDANG-UNDANG NOMOR 1 TAHUN 1974 TENTANG PERKAWINAN

A matrimony causes law effects for husband and wife called the rights and obligations. A husband and wife each have the right and obligation in marriage. Book ‘Uqūd al Lujayn by Shaykh Muhammad Bin Umar Al-Nawawī Al-Bantanī constituting book that works through marriage and still frequently be assessed at several boarding houses or pondok pesantren in Indonesia. Indonesia which constitutes as a law based country has managed laws on marriage, namely Undang-Undang Number 1 Year 1974 about marriage to know the right and obligations which correspond to orders in Islam and not rule out Indonesian marriage Law. This research is arranged utilized answers severally problem formula by using library research with
 qualitative method and descriptive analytic which is the researcher tries to word aught material with intent fact finding by analyzing what do be equal to as effort to solve problems . Data collecting is utilized to methodic library material via written texts and also soft copy edition and analyzed by content analyses and comparisons. Based on the observational result, researcher concludes that: (1) Books ‘ Uqūd al Lujayn in managing
 rights of husband and wife which positioning husband rights upon as level as higher as wife. (2) the right and obligation equations of husband and wife in book ‘ Uqūd al Lujayn and Number Law 1 Year 1974 Connubial are both husband and wife have to be good and glorious, husband as patriarch, husband mandatorying to give wife earnings, wife as housewife that mandatory manage housewifery with all the best and mandatory husband and wife mutually loves, faithful and helping. Meanwhile difference of
 both lays in rights arrangement and wife husband position, negligence sanction in going liabilities and wife permit liabilities to husband. (3 ) Basic Principle that become difference concept base rights balance
 and wife husband position in book ‘Uqūd al Lujayn and Number Law 1 Year 1974 connubial are that book footing ‘Uqūd al Lujayn on Q.S Al Baqarah (2 ): 228, Q. S al Baqarah (2 ): 228 and hadis is Prophets. Meanwhile Number Law footing 1 Year 1974 connubial on jender’s equation.
 
 Keywords: rights and obligations, ‘Uqūd al-Lujayn, Undang-Undang Perkawinan

Agency and empowerment in consumption in relation to a patriarchal bargain

Purpose This research aims to explore how female immigrants use consumption to challenge and support their husband's position within the context of their patriarchal bargain. Design/methodology/approach The sample group (n = 20) consisted of ten first-generation Nigerian immigrant married couples living in Britain, who were interviewed together, with the married female then re-interviewed separately. Findings This paper demonstrates how women transition from being a wife in a consanguine family in Nigeria, which they describe as patriarchal, to becoming one within a nuclear family in the UK, a society to which they attribute gender equality. Nigerian immigrant women alter their ways of thinking and consuming, with implications to their agency and empowerment. In particular, consumption choices demonstrated the limits of these women’s willingness to challenge their patriarchal bargain and instead often colluded with their husbands to maintain his position as the head of the family. Practical implications Immigrant women should not be seen as passive receptors of their male partner’s wishes or demands, but instead active participators in purchasing and consumption decisions. Although marketing encourages direct targeting of customers, this approach raises a number of ethical issues for female African immigrants. Originality/value Previous research on the consumption behaviour of immigrants is limited in scope and tends to focus on male immigrants, with female immigrants either invisible or stereotyped. Compounding this problem are disciplinary, geographical and linguistic barriers that hinder social scientists' research into the consumption of female migration. This paper works to address these omissions.

RECONSTRUCTION OF MATAN HADITH UNDERSTANDING ABOUT WOMEN POSITION IN HOUSEHOLD

Matan hadith understanding of the women position in the family, in variety of classical fiqh books, especially the discussion about morals and the rights and obligations of one's wife in the family, tend to give a low position for women compared to the husband position. The wife is represented as the super, perfect and completely able to be submissive and obedient in total, so it is quite narrow opportunities for her to get a fair life as the position of her husband's life. This study discuss the meaning and interpretation by using a contextual approach and rational. This study aims to provide a more comprehensive directive in the meaning of the text of the hadith and dismissed accusations that lead to less humane view of the treatment of women in the household as well as being a comparison of thought in understanding the hadith of the prophet.

Stray Wives: Marital Conflict in Early National New England (review)

Stray Wives: Marital Conflict in Early National New England By Mary Beth Sievens. (New York: New York University Press, 2005. Pp. 184. Cloth, $42.00.)Reviewed by Lucia McMahonStray Wives examines the hundreds of elopement notices that were published in New England newspapers between 1790 and 1830. Mary Beth Sievens's analysis of these documents provides fascinating insight on how early national men and women negotiated marital difficulties. Sievens carefully situates her study of marital conflict within legal, economic, and cultural transitions that emerged in the early Republic. Stray Wives focuses on Connecticut and Vermont, two New England states that had relatively similar and fairly lenient divorce statutes by late eighteenth-century standards (8). Yet only a fraction of New England couples chose divorce as a permanent solution to their marital problems. Between 1790 and 1830, the Vermont and Connecticut state courts heard 148 and 251 divorce petitions, respectively, yet during these same years, many hundreds of elopement notices were printed (317 and 461 in two sample counties). Sievens's sampling of these desertion notices indicates that only one-third of the couples who published notices actually went on to divorce. Instead, couples employed a variety of strategies to deal with marital problems. Printed elopement notices served as one strategy or one part of the negotiation process, typically on the part of men, to try and convince their spouses to return to unhappy or unsatisfying marriages.One of the most notable characteristics of these elopement petitions is that the vast majority were published by men. Sievens notes that no more than 4 percent of the petitions were written by women, and most of these were submitted as responses to their husbands' petitions. Only in a dozen or so instances did a woman initiate a petition-that is, a petition that was not a direct response to one previously submitted by her husband. Sievens interprets this overwhelming gender disproportion as evidence of a husband's position of power and privilege in marriage. In essence, the petitions allowed men to punish wives for their transgressions, to withhold economic support as a consequence of desertion. Typically, women did not enjoy this same type of economic leverage over their husbands, and thus their use of petitions served mainly to defend their reputations and honor against their husbands' charges. Familial, social, and community ties, rather than published desertion notices, were the more common strategies employed by women who sought to justify their desertions.Sievens argues that men used their elopement notices as patriarchal tools that emphasized married women's economic dependence (3). While she interprets these notices as male efforts to assert power and control in marriages, one could also read these petitions as evidence of a crisis in patriarchical authority. These petitions contained the published, admitted complaints of early national men who could not coerce their wives to perform household chores; men who could not curb their wives' consumer spending habits; men who could not even stop their wives from deserting them. One wonders how their Puritan forefathers would have reacted to these numerous and dramatic failures of male household authority. While early national men certainly continued to hold legal and economic advantages in marriage, increasingly such privileged positions were no guarantee that husbands could count on obedient, submissive wives.Culturally and emotionally, the dominant position of the male patriarch was under attack. The ideal of companionate marriage recast marriage as an egalitarian, affectionate union between equal partners. This new emotional standard softened the notion of patriarchy in marriage, stressing companionship and cooperation, rather than uncontested male authority and control. Wives were still expected to defer to their husbands' authority; but they also expected to exert a great deal of shared decision making, influence, and status within their marriages. …

Men Matter More: The Social Class Identity of Married British Women, 1985–1991

SummaryWe investigate the class identity of married women as it relates to their own and their husband's class position. Whereas previous workers have attempted to test whether identity depends solely on the husband's position, not at all on the husband's position or equally on the husband's and wife's position, leaving out all intermediate cases, we estimate new diagonal reference models that quantify the relative weight of each partner's class position on their own class identity. In previous literature, it was also argued that women who work full time should be more likely to adopt a sharing model than other women and in some cases these different types of women were compared. We move beyond this simple dichotomy and more systematically formulate hypotheses about the conditions under which women attach more or less weight to their own class position and less or more weight respectively to that of their husbands. To test these hypotheses, we consider models where the weights are allowed to depend on characteristics of each partner and the couple. Using the British Social Attitudes Survey data for 1985–1991, we find that, when the husband's commitment to the labour force exceeds that of the wife, the husband's weight exceeds the wife's weight but, when the wife's commitment exceeds that of the husband's, the weights are approximately equal. We also find (unexpectedly) that women who hold higher positions than their husbands attach more weight to their husband's position than to their own position.

Pietas and politics: Eusebia and Constantius at court

The history of Ammianus Marcellinus states that Constantius II (337–61) renamed the Pontic diocese Pietas, in honour of his second wife, Aurelia Eusebia (353–60?). pietas refers to sacred dutiful conduct toward all, specifically gods, state, and family. Constantius’ purpose in renaming the diocese poses an interesting question because it holds an important key to understanding the role Eusebia played in supporting her husband's position as emperor. In other words, what kind of part could an empress play in the Late Empire? Constantius may indeed have been honouring his wife. Why, however, would he honour her so? Is pietas just a play on the empress's name, which means ‘piety’ in Greek, or is there a deeper meaning? A search of late Imperial evidence on this woman and etymology on this word is needed.

Wives and Husbands: Social Class, Gender, and Class Identification in the U.S.

Two decades after Joan Acker (1973) castigated mainstream stratification research for its `intellectual sexism', the debate over the impact that married women's paid employment has on class analysis is perhaps the most controversial issue in social stratification. Using two decades of survey data from the U.S., we assess the conditions under which wife's class affects the class identification of both spouses. Our principal findings include: (a) although the class positions of both spouses have an impact on class identification, husband's class is more important; (b) the explanatory power of wife's class does not appear to depend on gender inequality for men but does so for women; and (c) in certain situations, wife's class significantly modifies or reverses the class leanings expected on the basis of husband's position.

Effects of Husband's and Wife's Social Status on Psychological Functioning

This study explores the importance of each spouse's social stratification position for the other's psychological functioning, challenging long-held assumptions that husband's social-stratification position represents the stratification position of all family members. Using a national sample of 249 employed couples, effects of own and spouse's education, occupational status, and income are assessed on three dimensions of psychological functioning: ideational flexibility, self-directedness of orientation, and distress. The method of analysis involves linear structural equation models. Own stratification position is consistently more important than spouse's. Nonetheless, husband's social-stratification position does have a significant effect on wife's ideationalflexibility. Analysis of the reciprocal relationships between husband's and wife's self-directedness of orientation shows that husband's self-directedness has a much stronger effect on wife's self-directedness than her selfdirectedness has on his, suggesting that the process by which stratification position of husband affects wife's self-directedness is indirect: his social-stratification position affects his personality, and his personality in turn affects his wife's personality.