Marriage Culture Research Articles

CONTEXTS AND ACTS IN TODAY'S MARRIAGES: A CARTOON DIMENSION TO MARITAL CONFLICTS IN NIGERIA

Marriage is a universal social institution recognised and respected all over the world and it is instrumental to a healthy society. It is nevertheless characterised by conflicts. The literature indicates studies on marital issues such as factors that contribute to social problems, diversities in marriage cultures, rituals, naming and so on. However, language scholars have not focused on the depiction of marriage in cartoons, especially the aspect of conflict among couples in this generation. This study, therefore, examines marital conflicts in the interactions of husbands and wives (Mr and Mrs) in Vanguard newspaper and their pragmatic implications for marital discourse in Nigeria. Mr and Mrs cartoons in the Vanguard newspaper have been identified as channels where conflicts among couples are brought to limelight through humour. The theory of pragmatic act by Jacob Mey was used to analyse pragmatic elements in the texts aided by linguistic features in foregrounding areas of conflict in the interactions. The data comprised 120 cartoons published at different times out of which 25 were purposively selected for analysis because of thematic recurrence. Ten practs: accusing, challenging, concealing, condemning, controlling, discontentment, eliciting, informing, threatening and warning were identified within three contexts, cultural, financial and social to principally interrogate norms and to subtly advocate gender equality. This shows that the cartoons do not merely convey utterances with semantic implications that provoke humour but also rely on contexts to perform acts in addition to understanding linguistic elements. Article visualizations:

Conflict and Resolving through Comparison of Korean and Japanese Marriage Cultures - Focused on the "About one hundred years"

Conflict and Resolving through Comparison of Korean and Japanese Marriage Cultures - Focused on the "About one hundred years"

К структурно-функциональному пониманию культуры брачно-семейных отношений молодёжи

The author considers the culture of marriage and family relations in terms of a structural and functional approach and defines the concept of the structure of culture. This approach allows us to reveal that the structure of culture consists of the substantial elements that are identified in its knowledge, values and standards as well as functional elements that describe the process of cultural life (beliefs, values and practices). The main functions of the culture of marriage and family relations should include the cognitive function, i.e. the accumulation, transfer and development of knowledge in the field of family and marriage; the integrating function, the implementation of which makes it possible to coordinate family and marriage behavior of a person with other parties of his being; the regulatory function, which sets the boundaries of possible deviations in the behavior of people from social standards, creates certain socially encouraged family and marriage practices.

부산지역 대학생의 결혼 및 가족에 대한 인식조사

This study is the starting point of the debate to overcome the problems of the non - marriage and low fertility in the young people. It contains the results of the marriage and family awareness survey conducted on 409 college students in Busan. First, 65.6% of the agreed on the necessity of Male students responded 29.7% more to the necessity of marriage than female. Second, regardless of gender or age, married conditions were considered to be the most appropriate employment, and there were considerable cases where the marriage was delayed to after economic stabilization, such as providing housing funds. Third, regarding the meaning of marriage, both men and women have strongly agreed to living with a loved one, and have a strong agreement about emotionally stable life and legal sex life. Next, the perception of marriage culture is divided into negative response and positive response. In this case, the female students are more likely to share the household chores than the male students. And should not work childbirth. The lower the age of female students, the more negative the tendency is. Male students were somewhat higher than female students in their response to the question marry quickly for marriage and birth. In addition, the respondents response to early marriage for childbirth and postponing marriage until employment showed a tendency that the higher the ages, the higher the positive response rate. Finally, regarding marriage attitudes, male students were more active than female students in sexual intercourse and living together before marriage.

PELAKSANAAN BUDAYA PERKAWINAN PITU POLE MASYARAKAT SUKU TAJIO KASIMBAR SULAWESI TENGAH DALAM PERSPEKTIF FILOSOFI PENDIDIKAN ISLAM

This study discusses the implementation of maritime culture pitu pole Tajio Kasimbar community, Central Sulawesi in the perspective of Islamic educational philosophy using the approach of Islamic education philosoph. The research used qualitative method with observation data collection technique, non structure interview and document search. Data analysis techniques through data reduction, display data, data verification to generate conclusions and findings of research results. The results of this study indicate that the implementation of the marriage culture pitu pole derived from the acculturation of Mandar culture and Tajio culture with the implementation stage, namely; Adat Meduta, Inviting Inviting Process, Te Boting Mongon, Melontibi, Mengesuro, Mongulung Te Pecinde, Submission and Admission of Indigenous Delivery, Barzanji Readings, Monikah Custom, Mopaende. Monyalama Implementation of adat is seen from the aspect of Islamic education philosophy has a theological meaning that affects the personality of the Tajio tribe in maintaining the value of brotherhood, kinship, and Islamic personality in performing worship to Allah SWT

Saving Marriage Culture “One Marriage at a Time”: Relationship Education and the Reinstitutionalization of Marriage in an Era of Individualism

Since 2000, U.S. federal and state governments have devoted almost $1 billion to marriage and relationship education (MRE) programs that teach the skills and attitudes associated with satisfying, long-term marriages. While advocates argue that MRE is an effective way to counter the negative social outcomes resulting from marital decline, critics contend that it is an ideological policy focused on reinstating the moral primacy of heterosexually married families. Drawing on two ethnographies we argue that this debate misses a key feature of MRE. These interventions simultaneously trace structural issues to individualistic tendencies and assume that social problems related to marriage demand individual-level solutions. We consider how this dilemma played out in social spaces where marriage and relationship education policy was discussed and implemented and how MRE advocates navigated this tension, specifically by articulating, codifying, and teaching new individualized norms for marital behavior. This qualitative case study illustrates a common tension in the framing of social problems in the U.S.: Structural issues are translated into individual deficiencies even when the problem is identified as individualism, thereby limiting the scope of perceived solutions.

Merombak Struktur, Membentuk Kultur (Studi Pemikiran Siti Musdah Mulia)

<p>Law is a structure in society that can lead to the formation of a culture. The formation of culture is closely related to the legal system existing in society. Similarly, marriage culture that occurs in society is the result of the formation of a legal structure. In Indonesia, the legal structure of marriage is based on the Marriage Act No. 1 year 1974 and Presidential Instruction No. 1 year 1991 on the Compilation of Islamic Law. These two legal products are controlling the pattern of marriage rules in Indonesia. As time goes by, both products require refinement because of the emergence of the existing of various cases. For example, unregistered marriage that is considered by some people to be the legality of affair where it is due to lack of firmness in the mechanism of marriage recording. Responding to this phenomenon, Musdah Mulia, as an academician, tried to formulate Counter Legal Draft of Compilation of Islamic Law as a form of participating in solving community problems which gradually became a negative culture for the nation.</p>

Legal Policy of Interfaith Marriage in Indonesia

Marriage is not just a bond between men and women, but the inner bond between a man and a woman based on the One and Only God. This research was a philosophical normative, thus the approaches used were philosophical, normative, and historical. Besides, a qualitative-descriptive strategy was used in finding a depth description of the law politics of interfaith marriage regulation in Indonesia based on the the 1974 Marriage Law. The results show that the interfaith marriage is not regulated in the 1974 Marriage Law, because: First, the rejection of the majority of Muslims and the faction in Parliament because the interfaith marriage is against the aqidah (matters of faith) of Islam; Second, the interfaith marriage is contrary to the marriage culture in Indonesia, because marriage contains legal, sociology and religious aspects; Third, the interfaith marriage is contrary to the theological teachings of religions in Indonesia that do not want interfaith marriages, such as Islam, Christianity, Protestantism, Hinduism and Buddhism. Furthermore, the interfaith marriage is inconsistent with the philosophical purposes of marriage in Indonesia where the purpose of marriage forms a happy and eternal family based on the One Supreme God.

THE IDENTITY OF BUGIS-MAKASSAR CULTURE IN MARRIAGE- DISCOURSE ANALYSIS OF UANG PANAI’ FILM

Every culture and nation has a wisdom and special identity. Indonesia has many ethnics which is spreaded from Sabang to Merauke. One of the biggest ethnics is Bugis-Makassar located in South Sulawesi province. Culture of Marriage on this ethnic is different with other ethnic. Before marriage, there are many traditions that should be involved. One of them is Uang Pana’i where two family, both brides and grooms’ family, set the amount of money that the groom family should give to the bride family as "uang panai' ".in this time, the function of the tradition have changed as shape of one's wealth to show their status in society. Researcher tried to reveal a shift in this tradition. Researcher used discourse analysis to reveal it. The Object used in this research is a film entitle " Uang Panai' " Mahar (L). The meaning of Mahar is dowry and the meaning of mahal is expensive. Actually "Uang Panai' " is not like Mahar. There is different between them, but generally people do not know about that. In this film we know how about " Uang Panai' " have influence in society and impact to their life. There are some things that explain that Uang Panai is used as a tool to show a person's prestige to show that they are more deserving of higher honors than others. The higher the level of education, degree, and social status then the money given as " Uang panai' " must also be greater. This is part of the unwritten rule. A consideration is needed to minimize the consequences of the high "Uang Panai'" desired by the bride family.

Dowry Deaths in Bangladesh: A Study on Obligation under International Covenant on Civil and Political Rights

The dowry system has been included in Bangladeshi Marriage system from Hindu marriage culture. In the rural areas, impact of this system is highly visible where it is treated as an essential component of every marriage contact. Dowry system has become a deep –rooted social custom and for this, many women are murdered, or they commit suicide. Interestingly, these incidents are caused those are vowed to protect them legally and socially. In Bangladesh, different kinds of laws have been introduced to minimize the social menace. Bangladesh is the member of International Covenant on Civil and Political Rights where right to life and prohibition on arbitrary deprivation of right to life is ensured. But non payments of dowry deaths are on the rise despite legal intervention. This paper attempts to explain that lack of enforcement of anti-dowry laws, and also non-fulfillment of human rights obligation as mentioned in International Covenant on Civil and Political Rights by Bangladesh, are the main causes of dowry related maltreatments and even deaths of the young married women.

‘Maidens Fair (Târgul de Fete)’ and Folkloristic Acceptance of Romanian ‘Târg’

루마니아에서는 매년 7월, 한 여름이 되면 ‘처녀 시장’이 열린다. 이는 루마니아 고유의 전통시장으로, 시장의 이름이 암시하는 부정적 인식 때문에 노예나 공매 등 부정적 이미지를 쉽게 떠올리기도 하지만, 그런 시장은 아니다. ‘처녀 시장’은 신화와 오랜 민속학적 배경 그리고 농경과 이목의 삶을 기반으로 한 루마니아인의 지혜가 담겨있는 아름다운 제의 풍속이자 민속 축제이다. 축연의 준비는 토요일 저녁 한 무리의 청년들에 의해 시작되어 다음날 처녀들을 비롯한 마을의 모든 사람들이 함께 참여하는 것으로 마무리된다. 이 ‘장’의 가장 중요한 순간은 처녀들의 ‘장보기’이다. 이 ‘장’에 참가하는 처녀들은 혼례를 위한 혼수 등 모든 준비를 위해 지난 일 년의 시간을 보냈고, 그 결실로 이 ‘장보기’ 마당에 마련한 혼수를 전시하는 것이다. 처녀의 부모가 장마당의 테이블 위에 구운 암탉과 혼수를 올려놓으면, 총각의 부모들이 이내 둘러보며 ‘흥정’을 시작한다. ‘처녀 시장’의 민속학적 기원과 의미는 크게 민속학적 배경, 신화적 기원, 전설, 사회적 기능의 네 가지 측면으로 나누어 이해될 수 있다. ‘거이너 시장’이라고도 불리는 ‘처녀시장’은 그리스신화에 등장하는 ‘대지’의 의인화된 신이자 창조의 어머니 신 인 가이아(Gaia), 로마신화의 주노(Juno)와 디아나(Diana) 그리고 이와 동일시되는 루마니아의 드러가이카(Drăgaica), 슨지에네(Sânziene)와 같은 수호의여성 신성을 기리기 위해 아푸세니 산맥의 거이너(Găină) 산정에서 열리기 시작한 선사시대의 제의를 의미한다. 또한 민속학적 배경에서 ‘처녀 시장’은 루마니아의 전통적인 이목으로 ‘양떼들의 이동’을 의미하는 ‘트란스후만처(Transhumanţă)’와 관련되어 있다. ‘장’은 민족학적 관점에서 매우 중요한 의미를 가지는데, 생물학적 종 다양성과 공동체의 물리적 영속을 담보한다는 측면에서 매우 중요하다. 근친상간의 위험으로부터 벗어난 혼례 문화의 지속을 위한 이 ‘장’은 경제적 측면에서도 공동체 구성원 사이의 활발한 교류를 도모한다. 현대에 와서도 축제와 전통시장으로 전승되고 있는 이 민속공간은 동시대의 루마니아 민속 문화를 이해하는 대표적인 문화 원형이자유산으로서 여전히 생성, 발전하고 있다.In Romania, the ‘Maidens Fair (Târgul de Fete)’ opens every summer in July. Because of the negative perception implied by the name of this market, people easily imagine negative images such as slavery or public auction. But it is not such a market. This is a Romanian traditional market. The ‘Maidens Fair’ which is based on myths, old folklore backgrounds, traditional agriculture and farming, is a beautiful festival filled with the wisdom and customary rituals of the Romanian people. The preparations for this celebration begin on Saturday evening with a group of bachelors, and the next day, all the villagers, including the maidens, come together to participate. The most important moment in this ‘market’ is the ‘shopping’ of maidens. The maidens participating in this market spent the last year in preparation for the wedding, and they display the bottom drawer they have prepared in this ‘shopping’ yard as a result. When the maiden’s parents put the roasted hen and the bottom drawer on the table in the market-place, the bachelor’s parents usually look around and start a ‘bargaining’. The folklore origins and meanings of the ‘Maidens Fair’ can be divided into four aspects: folklore background, mythological origin, legend and social function. The ‘Maidens Fair’, also known as the ‘Market of Găină’, represents a prehistoric ritual for the mountain spirit, which begun at the Găină mountain in the Apuseni Mountains, to honor the protective feminine deities such as Gaia, the personified god of creation and the land in Greek mythology, Juno and Diana in Roman mythology, or Drăgaica and Sânziene as the same Romanian deities. Also, in the folklore background, this market is related to ‘Transhumanţă’, which means the ‘regular migration of flocks’ in Romanian traditional farming. The ‘market(-place)’ has a very important meaning from an ethnological point of view and is very important also in aspects of ensuring biological species diversity and the physical perpetuation of the community. And this ‘market’, which helps to escape the risk of incest and to maintain a healthy marriage culture, promotes active exchanges among members of the community from an economic point of view. This folk space, which is handed down to festivals and traditional markets even in modern times, is still being created and developed as a representative cultural heritage and legacy to understand Romanian folk and contemporary culture.

Individualism and Marriage: Ideal Types for Making Sense of the Relationship between Self and Sacrifice

The question of how the individual and group relate is one that has long interested social theorists. Changes in family form and structure in the contemporary West resituate this question in a contentious public debate regarding how the prevalence of new family forms may contribute or be deleterious to the well-being of individuals and families. Sociological discourse on marriage and the family generally tends to mirror this debate by dichotomizing individualism and commitment and self and marriage, resulting in an obfuscation of our understanding of the forms and styles in marriage. In order to clarify and advance this discussion, we show how individualism and commitment are mutually required in a modern world. We follow this by outlining a logically-derived typology that, along with a committed individualist and a group conformer, includes two intermediate types: a self-regulator and a relationship negotiator. We empirically demonstrate the utility of these types by showing how they correspond with the ways that interviewees talk about marriage in six local congregations, and we suggest various social factors that may particularly impact the development of local marriage cultures. These types provide a theoretical frame for understanding how individualism and commitment are intertwined and require each other.

Endogamous marriage and the prevalence of hemoglobin E in ethnic groups of northern Thailand.

To investigate the impact of the endogamous marriage culture on the prevalence of the hemoglobin E (HbE) recessive variant. The prevalence of the hemoglobin E (HbE) recessive variant was determined by dot-blot hybridization in 4 endogamous villages (1 Mlabri and 3 Htin ethnic groups) in comparison with 9 other nearby non-endogamous populations. Although the overall HbE prevalence in the population studied (8.44%, 33/391) was not significantly different from that of the general southeast Asian population, a high prevalence and individuals with homozygous HbE were observed in two villages, the Mlabri from Wiang Sa district and the Htin from Thung Chang district of Nan province (26.3% and 26.9%, respectively). The low HbE allelic frequency noticed in some endogamous populations suggests that not only endogamy but also other evolutionary forces, such as founder effect and HbE/β-thalassemia negative selection may have an effect on the distribution of the HbE trait. Our study strongly documents that cultural impact has to be considered in the extensive prevalence studies for genetic disorders in the ethnic groups of northern Thailand.

The Structural and Cultural Role to the Family House Hold of Self-employment Woman in Malang Regency, Indonesia

Family is also the first pillar to meet the social, economic, psychological and culture aspect to the individual. In prostitution aspect, someone who decides to be self-employment woman can be known from the socialization style in the family. Because of that, it is important to know about family role and function in solving prostitution problem. Therefore, the problem is how the structural and cultural role is occupied by each family member in the daily life of house hold.This research aims to analyze the process of someone to be self-employment woman from the aspect of instilling the moral and norm by each family member, analyze the social relation in the family, one of whose member is a self-employment woman, and analyze the function which is acted by each member to the self-employment woman. This research used Functional Imperatives Talcott Parson theory to analyze the structural and cultural role of self-employment woman’s family. The methodology used in this case was qualitative research design.The result of the research shows the economic factor. Besides the factor of young marriage culture which causes the divorce. After divorce, the women start to work as self-employment woman. Lacking of the education awareness can be one of the causes in increasing the number of self-employment woman.Lacking of communication among the family can cause the parents are not able to keep the children from social deviation. Social deviation which has been occupied for long time can be human habit and common activity in society.

Sikap Remaja Putri Terhadap Pernikahan Dini di Dusun Wonontoro Desa Jatiayu Kecamatan Karangmojo Kabupaten GUnungkidul

Background: The phenomenon of early marriage among young people is already very widespread. Special Region of Yogyakarta Ministry of Religious Affairs in 2015 showed that the Gunung Kidul ranked first in early marriage as many as 184 people (0.37%). According on population and family planning agencies nationwide (BKKBN) in 2014 showed that the high rate of early marriage because of low eduation, economic needs, culture of young marriage and arranged marriage. The purpose to know about the overview of teenage attitudes against early marriage in Wonotoro hamlet, Jatiayu village, Karangmojo, Gunung kidul regency.
 Methods: Types of quantitative descriptive study, with a total population of 40 respondents. Sampling using total population. Collecting data using questionnaires and closed scales, the percentage univariat data analysis presented in frequency distribution.
 Results: The attitude of the young women in the Wonontoro, Jatiayu village shows that teenage girls who supports marriage as much as 45.5%, and that does not support early marriage as much as 57.5%.
 Conclusion: The attitude of teenage girl against early marriage in Wonotoro, Jatiayu Village, Karangmojo, Gunung Kidul shows that the majority of teenage girls do not support early marriage as much as 23 respondents (57,5%).

FEMINISM REFLECTED IN PRIDE AND PREJUDICE NOVEL BY JANE AUSTEN 1813

ABSTRACT: This thesis analyzes the Pride and Prejudice novel by Jane Austen. The story is about Bannet family. It is interesting to discuss, this novel since it reflects solidarity of family, and the power of woman who always opposed the marriage culture when their got married with a man it is seen when Elizabeth try to contrary her parents mindset especially to all parents in that era. She faces many problems in her life. With all of her ability she can solve it and gain her happiness. This study contains two problems formulation to be analyzed. The first is “What issues of feminism are reflected in the Pride and Prejudice novel?” And the second is “What are the dominant roles of women deserted in the Pride and Prejudice novel?”. The research design of this study is descriptive qualitative method because beside the data are taken from the novel (primary data), the researcher also use secondary data (theories, explanation, different news form about feminism). These secondary data are used to support the result of analysis of the primary data. Finally, the researcher suggests on the findings of Feminism Reflected in the Pride and Prejudice novel by Jane Austen to the readers to comprehend that Pride and Prejudice novel also provide insight to the community to determine the role of women on the early nineteenth century were always viewed as weak and does not have the ability in his capacity as a human being. The results of this study can be used as a reference in the research literature itself in educational institutions and so on. The result of this study is also expected to be useful in several ways. This study gives significance for the researcher to understand and provides more knowledge about feminism. This study may be expected to give significant to the future researchers who conduct studies about literature focusing on feminism or on Pride and Prejudice novel by providing preliminary study. Keywords: Feminism, Pride and Prejudice Novel

The Fabric that Holds Society Together Part One: Touch, Trust & the Case for Forensic Ponerology

This vertiginous treatment of the war against a just social order avoids political correctness. In two parts, it offers an opposite and unique view of trust’s relationship to human and social development, heterosexual marriage, and destructive cultures of narcissism. The author presents oriental views on social order and governance in terms that aid a description of tradition’s ruin at the hands of an ethno-centric cult that zealously assaults time-honored laws of social cohesion. The paper removes the veneer of any ‘Brave New Progressiveness’, by negotiating a frank synthesis between bioscience, psychology, sociology, veiled history, theology, political science and the transcendent advice of wizened adepts of the human condition. In the end, the case is made for forensic departments of ponerology.

Family Justice for Future Generations: Considering the Interests of Children and Future Generations in Family Law

Most family laws are present-oriented. Generally, that is appropriate. Resolving ongoing family controversies, deciding current family disputes, and settling existing marital conflicts are very important tasks and in so doing family courts make significant contribution to establishing peace, order, stability, predictability and satisfaction in families and societies.But it is important also to consider the long-range effects of current family laws and policies. It is especially critical to consider how well the family laws of a society protect children and future generations.This paper explores the ways in which the collective interests of children and future generations are practically, doctrinally, and systemically considered (or neglected) in American family law and culture. Marriage is the measure by which good or bad prospects for the future of children is most critically determined. There is great need for improvement in the families laws in the United States to strengthen, support, and encourage the culture of marriage. There is no greater institution for protecting and promoting the long-term interests and welfare of children, future generations, and all of society than the healthy institution of marriage. Yet marriage is disintegrating in American society, and the prospects for children and the future are grave.

The study of Hmong’ marriage culture in the Ming Qing Dynasty

The study of Hmong’ marriage culture in the Ming Qing Dynasty

Contraceptive choices among grand multiparous women at Murtala Mohammed Specialist Hospital, Kano.

Background:Grand multiparity is known to be associated with pregnancy complications. Nigeria with a contraceptive prevalence of <15% and culture of early marriage in the northern part of the country, many women get to grand multiparity early in their obstetric carriers. These women contribute significantly to the bad obstetric performance indices in the country. The present study was to explore the contraceptive choices among grand multiparous women.Methods:This study was a descriptive cross-sectional study among grand multiparous women attending an antenatal clinic. Data were collected on sociodemographic characteristics, contraceptive choices, and factors that influence such choices. The data were analyzed using Statistical Package for the Social Sciences version 18.Results:There were 219 respondents. The mean age was 33.05 ± 3.17, and the mean parity was 6.48 ± 1.83. Most of the respondents (208, 95.50%) were aware of modern contraceptive methods, and oral contraceptive was the method of most of the respondents (197, 90.00%). Only 92 (42.00%) were currently using a modern contraceptive method. Being convenient for the lifestyle was the reason for the choice of a contraceptive method by many of the respondents (42, 19.10%).Conclusion:There was high awareness of modern contraceptive methods; however, there was low use prevalence among respondents, and the desire for more pregnancy was the reason for the nonuse.