Issue Of Marriage Research Articles

On Montaigne's View of Divorce: The Father of the French Renaissance

The father of the French Renaissance in the 16th century is famous for his representative work "Les Essais", and subsequently European and American scholars have conducted solid and specific studies on many topics. Why does Montaigne's view of divorce deserve attention? As we all know, one of the important themes of the 16th century literary reflection is "divorce", and it is the consensus of thinkers to pay attention to the problem of divorce. In French literature, marriage was a topic that the creators could not avoid. The novels of the aristocratic salons and the novels of the citizens are full of discussions on the issue of marriage. However, the trend of reflecting on divorce in the 16th century was first initiated by Montaigne, who devoted a considerable part of his “Les Essais”to his views on marriage and especially to his attack on the prohibition of divorce. Therefore, the purpose of this paper is to analyze the connotation and characteristics of Montaigne's view on divorce and the reasons for its creation. And also understand the unique features of Montaigne's view on divorce and to deepen the knowledge of "individualism" and "humanist morality" in Montaigne's thought on this basis.

Problems of Different Religion Marriage in Indonesia Attached to Positive Law

Interfaith marriages are indeed not a new thing for the multicultural Indonesian society. The marriage has occurred in the community (in various social dimensions) and has been going on for a long time. However, this does not mean that the issue of interfaith marriage is not an issue, in fact it tends to always be controversial among the people. There is an assumption that the cause is the existence of Law no. 1 of 1974 which does not accommodate the issue of interfaith marriages. Therefore, it is interesting to analyze interfaith marriages according to Law Number 16 of 2019 concerning Amendments to Law Number 1 of 1974 concerning Marriage and the regulation of interfaith marriages based on positive law. The specifications of this research are descriptive, the type of research is normative juridical, the method of approaching the law. The technique of collecting data is through document study, as well as the analysis is carried out in a qualitative normative manner. Based on the results of the analysis, it is concluded that interfaith marriages in Indonesia are still not regulated with certainty in the laws and regulations in Indonesia, but there are several articles related to interfaith marriages such as Article 2 Paragraph (1) and Article 8 letter (f) of the Law. Law Number 16 of 2019 concerning Amendments to Law Number 1 of 1974 concerning Marriage, Article 35 of Law Number 23 of 2006 concerning Population Administration and Articles 40 and 44 of Presidential Instruction Number 1 of 1991 concerning the Compilation of Islamic Law. Interfaith marriages based on positive law provide several interpretations, due to the fact that life in Indonesia is a pluralistic society, so that there are not a few interfaith marriages, therefore through Law Number 23 of 2006 concerning Population Administration, the government seeks to fill the legal vacuum by including the authority of the Civil Registry Office to register interfaith marriages after obtaining a decision from the court as regulated in Article 35 letter (a).

MIXED MARRIAGE, COUNCIL OF CRETE AND GEORGIAN ORTHODOX CHURCH

The question of interconfessional (mixed) marriage was approached during the preparation of the Holy and Great Council of Crete (2016). Author of this article tries to examine the issue of mixed marriage from the point of view of the Orthodox Tradition and position declared from the Orthodox Church of Georgia during preparation of Holy and Great Council of Crete. The Orthodox Church of Georgia (which absented itself from the council), expressed a very strict position that all mixed marriages were invalid. This article, on the one hand, in compliance with Church History and on the other hand, in accordance of Canon 72 of the Council of Trullo, emphasized that: 1-unlike the position of Orthodox Church of Georgia, mixed marriage is not dogmatic issue; 2- in the canon of 72 of Trullo, canonical prohibition of mixed marriage is a pastoral and not doctrinal one; 3- Mixed marriages was common practice during History for different local Orthodox Churches.

Same-sex marriage as a human right: How the Strasbourg Court could draw inspiration from the US Supreme Court and the Inter-American Court of Human Rights to affirm marriage equality

In the last fifteen years, the European Court, the US Supreme Court and the Inter-American Court of Human Rights have all ruled on the issue of same-sex marriage. The Strasbourg Court has not, at this stage, dared to affirm the right to marriage, unlike its (inter)American counterparts. The article proposes a comparative analysis of the decisions rendered by the three jurisdictions: it highlights, beyond the (obvious and indisputable) differences between the three legal orders, the similar issues – of applicability, proportionality and subsidiarity – with which the judges responsible for ensuring respect for human rights are confronted. As the analysis also reveals, these issues are sometimes hotly debated within the courts themselves, while their understanding can be enriched by inter-jurisdictional dialogue. In conclusion, it is argued that, with regard to the recognition and protection of same-sex couples, the European Court should draw inspiration from American experiences and (1) clearly (re)affirm that the right to marry (art. 12 ECHR) applies to same-sex couples (2) mobilise the full potential of the prohibition of discrimination (art. 14 ECHR) and (3) move away from strict adherence to the European consensus rule.

Juridical Overview of the Prohibition of Interfaith Marriage from the Perspective of Human Rights and Criminal Law in Indonesia


 
 
 
 Indonesia is a country that is famous for its multiculturalism, one of which is religion. Consequently, in living their lives, Indonesian people are faced with differences in various things, ranging from culture, way of life and interactions between individuals. The concern of the government and other components of the nation is the issue of inter-religious relations. One of the problems in inter-religious relations is the issue of mixed marriages (inter-religious marriages), which in this article are referred to as “interfaith marriages”. The condition of the pluralistic Indonesian society makes the association in society wider and more diverse. This has resulted in a more dynamic shift in religious values ​​than what happened in the past. In fact, interfaith marriages in Indonesia are not justified based on positive national law that applies in the territory of Indonesia. It can be concluded that if the State legalizes interfaith marriages in Indonesia, the State is tantamount to violating the existing religious laws in Indonesia, and violating Article 29 of the 1945 Constitution which guarantees every citizen to embrace religion and worship according to their religion and belief, while Each religion has different procedures for marriage or worship. The view of human rights in Indonesia should refer more to the human rights arrangements contained in the 1945 Constitution, not to the UDHR which we ourselves do not know who made it and even what the agenda is for a country that is still very religious. Human rights in Indonesia, not secular human rights, which separate religion from the state, which legalize all means in the name of "human rights", this clearly contradicts the first principle of Pancasila, and this does not enter into the identity of the Indonesian nation. In this article, interfaith marriage will also be studied from the perspective of criminal law regarding its legality.
 
 
 

PANDANGAN ISLAM DAN PANDANGAN SUKU SAMAWA TERHADAP PERNIKAHAN SESAMA JENIS

In recent years, the issue of same-sex marriage (gay and lesbian) is spreading on the surface and has been widely discussed by various groups. In Indonesia, the number of perpetrators of same-sex marriage is increasing in the name of human rights that must be respected and upheld, so this certainly raises pros and cons. This increase occurred due to increased internet access; the world of entertainment showing LGBT dramas; unrestricted access to pornography; narcotics; and the emergence of many LGBT movement organizations. In addition to biological factors, the influence of the immediate environment, namely family, relationships, and sexual violence, is also the cause of the emergence of LGBT. Same-sex marriage is prohibited in Islam because it violates nature and is contrary to Islamic Shari'a so that it triggers the maintenance of honor, soul, lineage, and reason. In short, same-sex marriage interferes with human physical and mental health. In the view of the Samawa tribe, same-sex marriage is also a deviant behavior, so that the perpetrator will be given punishment according to the existing customs and developed in the Samawa tribe.

Traditional Vs Church Wedding in Nigeria: A Call for a Resolution

Africa continues its struggles for identity, for a dignifying peculiarity. The struggles are evident in the political protests, social revolutions, economic tensions, and even cultural transformations across the continent. In the religious parlance, this struggle is tense and controversial. Since the re-emergence of interests and promotion for indigenous spiritualities, Christianity, for one, is being confronted over its place in Africa, over its relevance and contribution to the present state of Africa. A quintessence of this struggle is on the issue of weddings and marriage. There is the traditionalist viewpoint that considers it an ignominy that weddings in Africa have to be done in a church and blessed by a priest for it to be valid and licit. They argue that a church wedding, cynically described as a ‘white wedding’, is another invasion of the Western culture, instrumentalized by the church to the detriment of African identity. If the parents, elders, and communities of the couples have performed the traditional rites of marriage, it should be as valuable as or even more valuable than the church wedding. They want church weddings devalued and rejected. It is either a traditional or church wedding. This thought-line seems acceptable to an increasing number of young people. It appeals to their sense of identity as Africans. Also, it reveals the growing disinterest in Western-orientated Christianity. The church has, on her part, not been effective in communicating her standpoint and in structurally implementing it towards resolving the tension. This article tries to articulate and expose some aspects of this problem. It proffered solutions, urging the church to implement some principles of complementarity, and calling the Catholic Bishops for a resolution on a new rite of marriage. This research is situated mainly within the Igbo region and the Catholic Church in Nigeria.

Polemics of Interfaith Marriage Reviewed from the Perspectives of Marriage Law and the Compilations of Islamic Law

Indonesia regulates the marriage problems of its citizens through Marriage Law No.1 of 1974. In the Marriage Law Article 2 paragraph (1) it is stated that marriage is valid if it is carried out according to the law of each religion and belief. The heterogeneity of religions adopted by Indonesian society in their interactions will have an impact on marriage. Quite a lot of cases of interfaith marriages that occur in society have not been well received and are still considered problematic. On the other hand, the Indonesian state already has a law on marriage, but this law does not explicitly mention interfaith marriage. This gives rise to multiple interpretations and a lack of legal certainty regarding interfaith marriage. Although it must be admitted that the issue of interfaith marriage has experienced a legal vacuum, on the other hand, carrying out marriage will not be unstoppable. The purpose of writing this article is to examine the polemics of interfaith marriage, its impact, and the legal review of Marriage Regulation and Kompilasi Hukum Islam. The results of the study, marriage between religions, although, difficult but widely carried out in Indonesia, shows that the level of diversity of the Indonesian people is still not strong enough so that practices that are prohibited by religion and regulated in the Law are still carried out.
 Keywords: marriage, different religions, Indonesia

Legal Analysis of Unregistered Marriage Service Providers According to the Compilation of Islamic Law and Act No. 1 of 1974 on Marriage

The news of a valid marriage or a series marriage is often controversial, resulting in uncertainty of the marriage status, which has a negative impact on the parties involved, both wife, husband and child. Where it is explicitly stipulated in the Compilation of Articles 5 and 6 that marriages must be recorded before the Marriage Registrar (PPN) and registered with the KUA. The Law No. 1 of 1974, concerning Marriages, provides that every marriage shall be recorded according to the law in force, because it shall be performed in accordance with the terms and conditions in force which shall be confirmed before the law by the marriage record. The study aims to identify and analyze the phenomenon of online series weddings in Jakarta in particular and various legal issues arising from online series wedding practices and to study the series wedding using the wedding service provider that is distributed through social media. The aim of this study is to give thought to the development of legal science especially in the field of marriage law. Based on the conclusion, the author suggests the need for public awareness to be able to understand that whatever the reason, the negative impact of serial marriages is greater than the benefits. The issue of legal marriage or serial marriage is often a controversy that leads to uncertainty about the status of the marriage, which has a negative impact on the parties involved, both wife, husband and child. Keywords: unregistered marriage, service providers

The role of UNICEF in addressing child marriage issues in Indonesia

Early marriage completely undermines children's human rights. Previous studies have shown that child marriage is inextricably linked to various adverse impacts, from violated children's rights to obtain education and access to health services to intergenerational poverty. Indonesia is in the 8th highest rate of early childhood marriages internationally and is ranked 2nd in ASEAN. This phenomenon has put Indonesia in the spotlight of The United Nations Children's Fund (UNICEF). This research, which relies on interviews and observations from various related documents, aims to analyze the role implemented by UNICEF in tackling the problem of child marriage in Indonesia for the 2017-2020 period. The theories and concepts applied are the theory of international organizations, role theory, and the concept of child marriage. Furthermore, the author used data analysis model according to Miles, Huberman, and Saldaña, which consists of data condensation, data display, and conclusion drawing/verification. The final results of this study reveal that UNICEF is playing their role in providing information on child marriage, advocating for policies, introducing innovations to address challenges, and supplying technical assistance to improve the quality of social services. In addition, UNICEF partners with governments to ensure that resources are employed to meet the needs of children, create spaces for children to be involved in the development process and strengthen collaboration for child's interests.Keywords: UNICEF; child marriage; international organizations; role theory.

The Image of the Relationship between Religious Beliefs, Political Behaviors, and Morality in a Modern Taiwanese Society

Taiwan is a multi-religious country and the religions have a certain influence on society. This study found that religion indeed plays a significant role in Taiwan. Taiwan society is highly diversified in terms of religious belief. Almost religious organization has its own doctrine. Does religion unite or divide Taiwan society? More or less, religions indeed play a role in Taiwan, but it also may not have the function of divide society. However, on the issue of same-sex marriage, some political parties are still fighting on the LGBT rights. On the other hand, in order to get votes from religious beliefs people, some parties advocated the abolition of the same-marriage law. Homosexual remains a controversial issue.

RESEARCH OF YOUTH VALUES FOR MARRIAGE AND FAMILY LIFE

The article analyzes the relevance and importance of developing a high level of culture of marital and family relationships and the role of the family in the life of the individual. It was emphasized that in Ukraine for a long time many problems related to gender and sexual relations were not covered: the priority of class values over universal ones pushed out of the educational process educational work aimed at acquiring knowledge, skills and abilities that would guide them. becoming a man or a woman.The types of marital and family relations in modern youth and the attitude of high school students to marriage and cohabitation are determined. It is substantiated that, in particular, this type of relationship, such as cohabitation before marriage, in modern young people is based on the desire to know more meaningfully and in detail in extramarital life, of course, if this type of relationship is conscious and thoughtful. It was found that, despite the mostly positive attitude of high school students to marriage, family, family relationships, it is necessary to work more actively on educating students in marriage and family. The data on the views of modern youth, especially young people who are serious and balanced in the issue of marriage, choosing a marriage partner and providing for the family, have been thoroughly processed. The role of the family in maintaining and strengthening the physical, moral and spiritual health of young people, the formation of intersex relations and socialization of the child. It is generalized that the family has traditionally been, is and remains the first social environment for a child and one of the main centers of reproduction of human civilization, a separate nation.The age limits of marriage are identified on the basis of awareness of all the positive and negative aspects of this issue to make the right decision. It has been observed that modern young men and women carefully analyze the key factors in the processof marriage and choosing a marriage partner. Generalized knowledge about family, family life, marital responsibilities and parenting. It is highlighted that parents strive to raise their sons and daughters as real citizens, to instill in them the high moral qualities of the future family man, to form in young men and women a conscious attitude to their own health.

Child marriage in the light of objectives of Shari’ah and Islamic jurisprudence (An Analytical study of prevalent practices in Pakistani Society)

Islam envisages marriage as a source of productivity and prosperity for mankind. This is a legal contract between two mature persons, thus it must be in harmony with the objectives of Islamic Shari’ah namely the protection of lineage and protection of honour. Marriage as a pivotal part of an Islamic society must fulfill the before-mentioned objectives of Shari’ah. Among other concerns regarding the matter of marriage, one of the important is the issue of child marriage. Keeping that in view, this study has analyzed whether child marriage fulfills these objectives or not or at what cost. Further, this study has figured out the opinions of four jurists of Islam regarding the issue at hand and has provided a synthesized solution. This research has also delved into highlighting the possible factors leading to child marriage in Pakistani society, and the pros and cons of child marriage. The descriptive and analytical methodology has been used in this study. Moreover, suggestions are put forth to deal with the primary concerns of child marriage in the light of Islamic Sharia’.

Telling Theatre Play Otherwise: Na'im al-Shayatin Versus Tartuffe

The addition/removal combination, related to translation, observed in the process of recreation constitutes the means of attenuation of the cultural, environmental and temporal differences between the audiences of the two plays. I propose to examine the process of adaptation and/or rewriting of the play (Na'im al-Shayatin), inspired by Tartuffe through the function of the translator as author. Given the highly evocative dimension of language, through the emanation of waves of expression of innuendo, new equations are observable for obtaining the meanings suggested in the target language and culture. Undoubtedly, an original way to reapprehend the latter. I raise questions about how the director works for re-creation in a different artistic environment using translation as a process. Due to the disparity in the audiences' environments and cultures of the two plays, the director resorted to adaptation and rewriting by combining addition and deletion. He negociated as a mediator to adapt the original work to the new audience and communicate the main ideas of the original play, which are hypocrisy and deceit through religious falsity, woman and marriage issues and family conflicts. To do so, he made changes to the playwriting in order to free the theatrical performance from its original terms. Indeed, Tartuffe is historically known as "The Impostor" or "The Hypocrite". The audience is aware of the latter’s blatant dishonesty. It is also ware that he is a clever and skilled hypocrite rather than a naive or illiterate fake. These ideas were reproduced as main themes in the Algerian play Na'im al-Shayatin. I analysed them in this paper using the Freytag pyramid through exposition, rising action, climax and denouement. Rewriting incorporates different levels and varieties of creativity in translation when removing boundaries between the source and target works. This process compeles the marriage of two extremely different environements into one mold. Eventhough worldwide communities represent many points of cultural disparity, they sometimes gather around some common socio-cultural traits and it is upon this very point that the researcher would shed focus in the current paper. In such contexts, the author can play a double-layered function that fluactautes between creating and translating. The latter is not an automatic literal process especially in literary domains where psychological factors like feelings and emotions are highly demanded. The factor of the human being in such contexts is not inveitable; literary translation is mainly a human endeavour. Consequently, the re-appearance of the same character in transcultural literature should not be considered a peculiar incidence. Instead of looking at literary works as unique and matcheless, one should reconsider this state of affairs to have the most of the teansuclutral literary experience. In Na'im al-Shayatin, the director, who was stuck between two extremes, was given the function of a secondary concept "recycler", propelling him toward a forthcoming narrative that is nothing less than the creative incarnation of his translation. On the one hand, he faces the challenge of staying authentic to the original play's vivacity, wit, and attractiveness. On the other hand, he is confronted by the difficult task of expressing the content autonomously in a hidden challenge of separating the act of translating from the creative process. Through this, Belkholdja re- tartuffed the original play by giving it a fresh perspective.

An Example from the Remil Tradition Extending to the 20th Century: Kolay Remiller

İnsanın bilinmeyene dair duyduğu merak kendini fal bakma ve yöntemlerini öğrenme arzusu olarak ortaya çıkarmıştır. Yapılacak bir işin neticesi, çıkılacak seyahatin akıbeti, evlilik ve çocuk sahibi olma meselesi gibi hususlar insanların belki de yorumlanmasını en çok arzuladıkları konulardır ve bunun için başvurdukları yolların ilki genelde fal bakmak/baktırmaktır. Hem doğu hem de batı dillerinde fal kelimesinin ve kültürünün bir karşılığının bulunması bu durumu destekler niteliktedir. Kütüphanelerin yazma eser arşivlerinde yer alan falnâme, yıldıznâme, remilnâme ve tefeʾülnâme gibi eserler falın kendisine ve bakma yöntemlerine dair bir öğrenme-öğretme çabasının olduğunu göstermektedir. Kimi zaman estetik kimi zaman da amaca hizmet kaygısı ile yazılan bu türdeki eserler birer başvuru kaynağıdır. Çalışmamıza konu olan ve bir remilnâme örneği olan Kolay Remiller kitabı 16 niyet/soru ve bu niyetlere göre 16 farklı harf için 16 yorum/cevap içermektedir. Şeyh Ahmed Zenâtî’ye ait Arapça’dan tercüme olan eser üzerine daha önce herhangi bir bilimsel çalışma yapılmamıştır. Bu makalede Kolay Remiller isimli eser incelenecek, eserin yazılış amacından ve falın uygulanma yönteminden söz edilecek ve çalışmanın sonunda eserin transkripsiyonlu metnine yer verilecektir.

Mixed marriage in Ezra 9-10: The Disappearance of Ezra as a mimic man for the Persian Empire

In this paper, as I follow scholars’ socio-economic perspectives on Ezra 9-10, I will explore the mixed marriage issue in light of the post-colonial theory, especially Homi Bhabha’s post-colonial theory. I will argue that Ezra as a mimic man followed the Persian Empire’s political policy. The Empire prohibited intermarriage between the returnees and those who had not been in exile. However, Ezra was persecuted because of his coercive dissolution of marriage. In his commentary, Ezra-Nehemiah, Joseph Blenkinsopp assumes that Ezra was recalled by the Persian Empire since Ezra’s decision of dissolution of marriage caused political unrest in Yehud. However, he does not clarify how Ezra’s intermarriage prohibition is supported by the Persian Empire. Given the fact that Udjahorresnet, the Egyptian priest and special advisor to the Persian Empire on Egyptian affairs, banished the foreigners who had settled in the sanctuary of Neith in the third year of Darius, Ezra must have followed the prohibition of intermarriage by the Persian Empire. If I apply Homi Bhabha’s concept to Ezra’s political status, Ezra as a mimic man reveals his hybrids: he is part Pro-Persian and part Jewish elite. In an attempt to resolve the conflicts between the group of returnees and those who were not in exile, especially in regard to property disputes, the Persian Empire sent the Pro-Persian Ezra. However, by interpreting the Deuteronomic law in an extreme way, Ezra decided to separate the existing families. According to Ancient Near Eastern Law, a husband should return his wife’s dowry after their divorce. On account of this, Ezra must have stirred up considerable social controversy. In other words, Ezra’s hybridity functions as a menace to the Persian Empire.

THE ISSUE OF MARRIAGE IN JANE AUSTEN’S EMMA

This article examines the issue of marriage in the late eighteenth and early nineteenth centuries in Jane Austen’s Emma. The article focuses on the issue of marriage in Victorian England in general illustrated with the marriages in the novel. Emma, the protagonist, gets involved in matchmaking while, at the same time, believing that she will never get married. Furthermore, the article aims to discuss the views, status and condition of the woman in family and marriage during the eighteenth and nineteenth centuries, and to show how Jane Austen represents these views in the novel.

Catholic Transitions and Tensions: Marriage, Divorce, Plural Normative Standards, and New Paradigms

In the framework of the process of secularization of civil society, the institution of marriage has traditionally been at the crossroads between religious and secular law, and it gives the opportunity to investigate whether and to what degree a religious law can develop when it interacts with a secular juridical context without weakening its identity. The Italian lawmaker has traditionally adopted a “benevolent secularism” approach, trying to balance new social expectations with the Catholic idea of marriage. The above-mentioned approach has resulted in aligning with the mainstream opinions in Italian society, which are consistent with the guidelines of the Catholic Church. Indeed, in Italy, the Catholic Church, which considers marriage as a sacred unbreakable bond between a man and a woman, has often had an open and incisive influence on legislative policy choices. Since 1970, there has a been a gradual erosion of Catholic influence on public policies. New statutes and judicial rulings concerning such issue have emphasized a sharp ideological and political polarization between two opposite ethical narratives: the secular and the religious/Catholic one. Catholic tenets are no more able to influence political democratic processes. In the last fifty years, Italian legislation has followed a more progressive direction with regard to the issue of marriage, taking distances from the Catholic model. The Italian legal system has also started to face controversial issues, such as the status of same-sex unions, recognizing broader rights with a view to guaranteeing the coexistence of multiple views about marriage. Thus, the Catholic Church is challenged by new paradigms and is undergoing deep internal tensions and transitions. The present paper aims to focus on some new challenges, with regard to the status of divorcees who married again, unmarried couples, and same-sex couples in canon law. In the framework of the debate concerning the role and the reformability of religious laws, it will take into consideration new pontifical approaches.

Establish Family Card Towards Unregistered Marriage Couple (Implications of Law No. 1 Of 1974 And Compilation of Islamic Law)

The high popularity of the practice of sirri marriage in Indonesia causes many residents who are not registered in the office of population and civil records (Dukcapil). Siri marriage is a method of marriage that is done religiously, has a guardian, and meets the pillars and conditions of marriage, but does not register the marriage at the Office of Religious Affairs (KUA). It makes the ministry of home affairs Zudan Arif Fakrullah statement on October 07, 2021, that if a married couple carries out the practice of marriage, sirri can get a family card (KK). The issue of legal marriage or not is often a polemic that results in unclear marital status, resulting in a negative impact for the parties involved, both wives, husbands, and children. This study is a qualitative descriptive study using normative phenomenological shorts. The results showed pros and cons among the public about the statement because it is not following the Government’s law. The regulation of Law No. 1 of 1974 on Marriage Article 42 paragraph 1 states, ”Legitimate children are children born in or as a result of a valid marriage.” While what happens in sirri marriage is unrepresented, the child does not get the right. Thus, a new policy for serial marriage couples to get a family card with the provider must meet certain conditions.
 Keywords: Siri Marriage; Marriage; Family Card

Empowered but endangered? An analysis of hegemonic womanhood in Indian gender advocacy campaigns

This research examines digital gender advocacy campaigns in India during the 2010s. By employing thematic analysis and conceptual tools of the social representations theory into the analysis of 250 gender advocacy videos published on YouTube, we answer the following questions: a) How are dangers to women in India discussed in recent video campaigns? b) How is the topic objectified and anchored in multimodal narration? c) How is hegemonic womanhood constructed in the campaigns? The findings suggest that campaigns present two social representations of dangers with sexual harassment depicted as a danger for urban middle-class women and the issues of early marriage, lack of female education, and gender-biased sex selection as rural dangers. The primary solution suggested by the campaigns is to encourage women to actively claim their place in society, placing the main responsibility for changing the situation on women themselves. The secondary solution suggested is to encourage families to support girls and women. Thus, the analysis shows how social representations created by gender advocacy in India put responsibility on individuals and excuse social institutions from addressing inequality, while maintaining power relations and class disparities.