Experience Of Marriage Research Articles

The English Divorce Courts, non-physical ‘cruelty’ and ‘coercive control’ in wives’ petitions, 1857–1914

ABSTRACT This article focuses on petitions presented before the English Divorce Court 1857–1914 to investigate women’s personal experiences and understandings of non-physical ‘cruelty’ in marriage and to relate this to present-day understandings of ‘coercive control’. A dataset of 269 petitions is analysed, focusing on three prevalent abuse types: economic abuse relating to a wife’s duties and responsibilities as household manager; emotional and psychological abuse in relation to pregnancy and motherhood; and the use of domestic space and household objects (associated with the marital home). Forms of non-physical cruelty were found in every petition, typically alongside physical actions, highlighting their importance to the disintegration of marital life. This article demonstrates how Divorce Court petitions, located in the UK National Archives, are an exceptional lens that reveal the complex repertoires and patterns of abusive behaviour, combining non-physical cruelty with physical violence, that were recorded by Victorian and Edwardian women. It sheds light not only on women’s experiences of marriage but also their understandings and expectations regarding what was acceptable.

Stories of women's marriage and fertility experiences:Qualitative research on urban and rural cases in Bali, Indonesia.

As a Hindu-majority province in Indonesia, Bali presents a unique and distinctive culture. Patrilocal ( purusa) marriage and patrilineal inheritance as a continuation of the patriarchal system puts a male in the key role of family representative and successor. Having a son is a priority for a married couple in Balinese society. As a consequence, Balinese women experience several constraints related to their economic productive, reproductive, and adat (ritual) roles. When a family does not have a male heir, their daughter is pressed to find a spouse willing to accept sentana (daughter succession) marriage. This secondary form of marriage brings another complication for Balinese-Hindu women and does not necessarily relieve their submissive position. This study analyzes Balinese-Hindu women's perspectives on their marriage experiences and fertility decisions in patrilineal society in changing rural and urban conditions. The data was collected in two areas representing rural (Gianyar) and urban (Denpasar) locations in Bali Province, Indonesia from November 2019 to February 2020. Primary data was based on in-depth interviews of six rural and six urban married Balinese-Hindu women. This qualitative inquiry into Balinese women's experience of the marriage system and fertility options in urban and rural Bali revealed varying degrees of social expectation to provide male descendants for their families. At the same time, economic burdens still haunted them in this development era and manifested conflicting implications for family size. Their stories of purusa and sentana marriage were complex because it has strongly associated with customary law ( adat) in traditional society. Paradoxically, this study found that it was predominantly rural women who opted for the sentana arrangement and expressed a preference for smaller family sizes. This study explores women's fertility aspirations, notably regarding son precedence. It problematizes the sentana marriage alternative as a potential solution to alleviate the expectations and burdens placed on women.

Phenomenology Study of Experiences and Reasons of Women Married Early in Kokop District, Bangkalan Madura

Early marriage has become a national problem in the field of reproductive health which we still encounter in the surrounding environment. Difficult economic conditions, lack of knowledge and family education so that children must be married at a young age. The purpose of this study is to explore the phenomenon of early marriage, both the experience and reasons for doing the early marriage.The method used in this study is a qualitative method using a phenomenological approach to explore in depth the experiences and reasons for early marriage. The research location is in Kokop, Bangkalan Regency, East Java. Data collection techniques were carried out by in-depth interviews with six women who had early marriage as main informants and one religious leader, and one health worker as triangulation. The data obtained were analyzed by describing and finding statements then grouped into the main points of the statements found.The results of the analysis of this study resulted in 4 themes discussed, namely the demands of parents, personal factors, culture and past experiences. The cause of this early marriage is due to arranged marriages and forced by parents, in addition to this reason those who do early marriage on consensual basis without knowing well the impact of early marriage. The experience of early marriage that has been experienced has made an important lesson that their children will not be married at an early age on the grounds that they are not ready and mature economically and healthily.The study of these three themes can provide benefits for understanding the experiences and reasons for early marriage, and we can prevent this from happening according to the reasons for each occurrence.

The Impact of Employment Status and Educational Level on Marriage Experience among Male and Female Disabled Workers in their 20s and 30s: Mediation by Wage Level

The Impact of Employment Status and Educational Level on Marriage Experience among Male and Female Disabled Workers in their 20s and 30s: Mediation by Wage Level

Gender stereotypes and mental health among Chinese people: the moderating role of marital status

ABSTRACT This study explores how marital status moderates the relationship between gender stereotypes and mental health in China. The findings reveal distinct impacts across different marital statuses, highlighting significant modulation by marital context: for cohabiting individuals, the negative effects are mitigated (coefficient = 0.143, p = 0.003), those in their first marriage experience diminished negative impacts (coefficient = 0.088, p < 0.001), and the effects are most pronounced for separated but not divorced individuals (coefficient = 0.223, p < 0.001). Significant sex-based differences include positive effects for women in first marriages (coefficient = 0.112, p < 0.05) and when separated but not divorced (coefficient = 0.234, p < 0.05), and for men post-divorce (coefficient = 0.167, p < 0.05). Gender stereotypes show a positive correlation with mental health for separated but not divorced individuals (coefficient = 0.445, p < 0.01), indicating that stereotypes paradoxically act as stabilisers in certain marital contexts.

From trauma to growth: A mixed-methods analysis of psychological factors in women’s experiences of temporary marriage

Temporary marriage is not only about surviving the trauma and crisis but also offers the potential to emerge from difficulties due to its ability to provide meaning from past events. This study aims to measure the level of meaning in the life of female victims of temporary marriage in Singkawang, Indonesia, by exploring their experiences as an optimization to generate positive effects on their lives. Employing a mixed-methods approach that integrates qualitative and quantitative methodologies, the research utilizes an inventory technique to investigate the meanings of life experienced by ten respondents. Additionally, in-depth interviews were conducted with five women who had been impacted by temporary marriage in order to delve into their pursuit of a meaningful life, all of whom consented to the intervention. The findings indicate that women often find themselves as victims of temporary marriage at a middle economic level. The pursuit of a purpose in life emerged as a primary concern, surpassing other factors such as spirituality, self-acceptance, materialism, and problem-solving in the quest for life’s meaning. This situation is often hindered by psychological trauma stemming from challenges encountered within the context of temporary marriage. Through introspection and self-acceptance, individuals embarked on a journey of personal growth, gaining insights and heightened awareness that could serve as a form of intervention through social connection, prayer, close relationships, positive behaviors, experiences, and self-motivation. This research provides an understanding of the fact that difficulties or problems in life can have positive implications by motivating the desire to grow from the temporary marriage experience.

An Analysis Of Feminist Thoughts Of Life’s Struggle Presented In The Movie “Little Woman (2019)”

Modern women frequently encounter challenges in their perspectives on life's struggle, such as focusing on social expectations of women, experiencing a lack of spiritual support in relationships, and facing a disconnection between education, job, and marriage, which hinders their pursuit of an ideal partnership. This research examines the life of education, marriage experiences, ideas, and inspirations of Jo March in the movie "Little Women" to face the challenges of women in their views on life. The data was collected from two sources the movie Little Women (2019) and other sources of literature. The result revealed that the feminist thought of life struggle found in several aspects, such as the struggle for freedom, the struggle for education, and the Struggle for happiness. These struggles were fueled by the unfair treatment of women, who were subjected to a patriarchal society that taught them they were less important than men and should adhere to men's decisions. The societal expectation that women's happiness was contingent upon male support further limited their pursuit of independence. In this era, the concept of freedom seemed distant and unattainable for women, highlighting the pervasive and systemic barriers they faced.

“The Problem is the Law and Women's Rights…” A Study of Marriage Practices in the Eastern Democratic Republic of Congo

In this article, I explore gender justice in relation to the sociolegal status of marriage practices and how women address marital disputes. My research is based on 9 months of immersive fieldwork in Uvira, Democratic Republic of Congo (DRC). The eastern DRC has experienced extensive interventions to prosecute sexual violence and advance women's rights. However, these interventions have tended to miss the complexity of gender dynamics and how rights and justice are understood and sought by women in their everyday lives. I argue that gender justice is a process rather than an end goal and that legal pluralism, and its hybrid manifestations, is a space where that process can unfold. Through prioritizing women's experiences of marriage and separation, I contribute to the scholarship that challenges simple narratives of gendered harms in “othered” contexts and highlight the flexible space of legal pluralism to develop dialogue, ideas, and practices of contextualized gender justice.

THE RELATIONSHIP BETWEEN SATISFACTION WITH MARRIAGE AND THE PECULIARITIES OF INTERPERSONAL RELATIONSHIPS AMONG SPOUSES WHO HAVE BEEN MARRIED FOR MORE THAN 5 YEARS

The article is devoted to the study of the relationship between marital satisfaction and the characteristics of interpersonal relationships among spouses being married for more than 5 years. A brief review of previous studies on marital satisfaction is provided. The authors’ own research has shown that the degree of satisfaction with marriage does not depend on the length of married life. Spouses with 5 or more years of marriage experience associate high marital satisfaction with a low assessment of the importance of the everyday family organisation, with a low degree of orientation towards the active participation of the husband (wife) in housekeeping, with a low degree of orientation of the husband (wife) towards the fact that the marriage partner must have serious professional interests and play an active social role. The results obtained can be used in conducting psychological consultations and providing psychological assistance to married couples.

Exploring Women’s Lived Experiences of Early Marriage in Rural Indonesia

Early marriage is still a global concern, and Indonesia ranks second behind Cambodia in the number of early marriages within the ASEAN region. Despite the spread of technology and the influence of Western media, some Indonesian families, especially those who live in rural areas, continue to practice early marriage. Therefore, the purpose of this study was to understand the reasons behind early marriage based on the perspective of Indonesian women who were married before the age of 18. Based on a phenomenological approach, thirty women, ages 18-45, from the Madurese community in Situbondo, East Java participated in the study. Results showed that young Madurese women decided to get married for love and companionship, as well as for economic benefits and protecting the family’s honor. Participants also believed that cultural norms and values related to marriage, sexual purity, and gender expectations play a role in early marriage. Suggestions for future studies and community interventions are discussed.

INTFAITH MARRIAGE IN INDONESIA: LOOKING FOR A LOOPHOLE

This research studies the life experience of interfaith marriage between Christian and Muslem. It aims to answer the following questions: (1) Do religious differences in interfaith marriage partners affect the success of building a family? (2) What are the factors that determine the success of building a family in interfaith couples? This research is qualitative study. The data were collected through the depth interview which were directly done face to face, and indirect interview through WhatsApp and Google Form. Forum Group Discussion was done also with some students who live in the interfaith marriage family. The respondents are cathegorized into the followings: (1) those living in the interfaith marriage between Christian and Muslem, (2) those who converted to other religions following that of the partners, (3) those who converted to the religion of the partners but then reconverted to their previous religions, (4) the parents of the children who do interfaith marriage, and (5) the children who live in the family with interfaith marriage. The results indicate that the difference of religion in the family is not the significant factor which determines the harmonious life in the family. Otherwise, tolerance, mutual concern, and the responsible attitude of each family member in their respective duties and roles are the most important factors. Therefore, the civil and religious laws which prohibit the interfaith marriage are actually not relevant. The civil law does not have authority to interfere the private sectors of family life. Then, religious law which prohibits the interfaith marriage must be revied and understood in its context to strive for the salvation of the religious people.

Marriage, Military, and War: Prosecuting Bigamy in Victoria, Australia 1914–1945

The Second World War saw a sharp rise in bigamy prosecutions in Australia. A variety of factors contributed to this phenomenon, from the whirlwind nature of romances contracted during wartime to increased detection resulting from investigations into military spousal support. This article explores the connections between bigamy prosecutions, war and military enlistment through archival records and media coverage of 159 cases committed for trial across 1914–1945 that involved active or returned servicemen as either bigamy defendants or victims of bigamous spouses. These cases also reveal shifting attitudes towards and experiences of bigamy, marriage, and gender in twentieth-century Australia.

Stories of women's marriage and fertility experiences: Qualitative research on urban and rural cases in Bali, Indonesia

Background: As a Hindu-majority province in Indonesia, Bali presents a unique and distinctive culture. Patrilocal (purusa) marriage and patrilineal inheritance as a continuation of the patriarchal system puts a man in the key role as a family successor. Having a son is a priority for a married couple in Balinese society. As a consequence, Balinese women experience several constraints related to their economic productive, reproductive, and adat (ritual) roles. When a family does not have a male heir, their daughter is pressed to find a spouse willing to accept sentana (matrilocal) marriage. This secondary form of marriage brings another complication for Balinese-Hindu women and does not necessarily relieve their submissive position. This research analyzes Balinese-Hindu women’s perspectives on their marriage experiences and fertility decisions. Methods: The data was collected in two areas representing rural (Banjar Tumbakasa in Gianyar) and urban (Banjar Biaung in Denpasar) locations in Bali Province, Indonesia from November 2019 to February 2020. Primary data was based on in-depth interviews of six rural and six urban married Balinese-Hindu women. Results: This qualitative inquiry into Balinese women's experience of the marriage system and fertility options in urban and rural Bali revealed varying degrees of social expectation to provide male descendants for their families. At the same time, economic burdens still haunt them in this development era, and have conflicting implications for family size. Their stories of purusa (patrilocal) and sentana (matrilocal) marriage were complex, being strongly associated with customary law (adat) in traditional society. Paradoxically, however, it was rural women in the study sample who disproportionately opted for the sentana arrangement and limitation of family size. Conclusions: This study explores women's fertility aspirations, notably regarding son precedence. It problematizes the sentana marriage alternative as a solution to lighten the expectations and burdens affecting women.

Keeping A Distance: Changing Everyday Lives of Married Migrant Gay Men in China’s State-owned Enterprises

ABSTRACT This study examines continuity and change in the lives of rural migrant gay men working in China’s state-owned enterprises (SOE) from an everyday life perspective. By examining their sexuality, migration histories, and heterosexual marriage experiences, this study contributes to sexuality and migration literature by exploring how rural-to-urban migrant gay men maintain their everyday homosexual intimacies in post-socialist China. It adds to the perspective that gay men’s perceptions, interpretations, and reactions to marriage and sexuality vary, due to their personal migration experiences. These findings also contribute to scholarly discussions of everyday life by providing a nuanced analysis of how spatial tactics are employed as forms of everyday resistance by gay men for maintaining their sexualities.

Qualitative analysis of the early child marriage experiences in secondary schools in Meimand city

Qualitative analysis of the early child marriage experiences in secondary schools in Meimand city

The Life Experience of Ethnic Madurese Women in Early Marriage: A Phenomenological Study

The aim of this study was to explore the life experiences of Madurese women who entered into early marriages. Employing a qualitative research methodology with a phenomenological approach, the study encompassed nine Madurese women residing in Bangkalan, Sampang, Pamekasan, and Sumenep districts as participants. Semi-structured interviews were conducted for data collection. Additionally, in this phenomenological study, Interpretative Phenomenological Analysis (IPA) was employed for analysis. Through the data examination, eleven superordinate themes emerged, coalescing into four main themes. The findings of the study illuminated that the experience of early marriage among Madurese women was a dynamic process shaped by various facets of their lives. This encompassed deeply ingrained cultural beliefs, perspectives on marriage, the presence of arranged matches, and strategies for managing conflicts within their marital unions.

Agency, the Family and the Patriarchal State in Archival Documentation of Australian Second World War Brides

AbstractThis article examines the intersecting social circumstances of Australian women's intimate, international relationships with American and other foreign allied servicemen during the Second World War, including their experiences of romance, marriage, divorce and subsequent child‐maintenance USA. We explore how the widely varying, often highly personalised, perceptions of the women's raced, classed and ethnic status, across differing legal systems, could impact not only immigration eligibility, but, especially in the case of Indigenous women, the fundamental right to marry. Immigration laws and local authorities worked in discretionary ways, shaped by a range of considerations and interactions, including class, race and gender to limit non‐white people's mobility and freedom. We demonstrate how this unprecedented larger‐scale experience of international and interracial marriage unsettles feminist arguments that underplay the intersection of issues of race, ethnicity and class with gender in the impact of the Second World War and set the scene for subsequent social changes driven by the logics of race inequality. Enlarging on earlier scholarship, we see the Second World War as a site for the ignition of changes in women's economic, cultural and political status, related here not so much to their work experiences, but to their personal and romantic lives, and also transnational raced experiences of exclusion, agency and shared knowledges.

A Happy Life in a Different Religious Marriage Experience in Malang City

This research focuses on interfaith marriages in Malang City, lived by several families with loyalty. In general, interfaith marriages are often considered a way to indoctrinate people into joining a particular religion. Interfaith marriage amid multiculturalism is an effort to respect each other's differences, not differences. The city of Malang, one of the fertile land areas for the growth of major and world religions since the colonial era, is an example of cultivating tolerance and religious differences. This study aims to show that interfaith marriages foster an attitude of tolerance within the small community (family) to avoid various kinds of social friction in society. The view of interfaith marriage is the basis for appreciating religious values in differences and not differences. Interfaith marriage promotes individual rights and freedoms within the state and upholds the values and spirit of family harmony. This study uses qualitative field research. Data was collected through observation, interviews, and documentation, as well as being analyzed and conclusions drawn. This study found that families who live in interfaith marriages make families respect religious differences seen as guidelines that lead to good, righteous, and holy lives. Interfaith marriages appreciate differences, not differences, so that the seeds of freedom of rights for children emerge in guiding their life journey, especially relations with God in religious values. Happiness can be experienced with fidelity even though the marriage is of different religions.

“When I came to Canada, I almost forgot myself: Where I am, who I am”: A qualitative exploration of how im/migration shapes young women's experiences of pregnancy, motherhood, and marriage

“When I came to Canada, I almost forgot myself: Where I am, who I am”: A qualitative exploration of how im/migration shapes young women's experiences of pregnancy, motherhood, and marriage

여성의 가족가치관의 변화와 영향요인

The purpose of this study is to determine how women's perceived family values change over time and to empirically test their influence by considering factors that affect women's family values in different contexts. Data from the 6th to the 8th year of the ‘Korean Longitudinal Survey of Women and Families’ established by the Korea Women’s Development Institute were used. A total of 9,112 people were analyzed by merging the panels. As a result of the analysis, women's family values showed a linear pattern with a gradual decrease. Age, education level, marriage experience, local safety awareness, sexual violence awareness, and job satisfaction had a significant effect on women's family values. Based on the results, it is necessary to establish a multilateral population policy according to changes in family values and a family policy that recognizes diversity. In addition, multidimensional efforts are needed to form a healthy family.