Marriage Norms Research Articles

The Marriage Debate, Mona Caird and Her Feminist Radicalism

New Woman scholarship presents Mona Caird as a radical marriage reformer and emphasises how she challenged the patriarchal structure of Victorian marriage norms. However, this paper demonstrates Caird’s radicalness was not a challenge to marriage norms, but an attack on legal, cultural, and religious restrictions on womanhood. Caird developed her radical arguments through her interaction with her mentor John Stuart Mill, the New Woman novelist Sarah Grand, and the influential Victorian anti-feminist writer Elizabeth Lynn Linton. This paper explores her relationship with these three writers regarding their thoughts on marriage, based on the study of her novels The Daughters of Danaus (1894) and The Wing of Azrael (1889), and the collection of her journalistic articles The Morality of Marriage (1897). Caird differed from these three writers by arguing for a more liberal and equal gender relationship, resisting eugenic theory, and challenging anti-feminist arguments. Caird was an undisciplined New Woman writer not only in the sense of her feminist stance but also her critical engagement with the patriarchal discourses of gender and class relationship.

“Accept it or not?”: young people’s struggles with parental financing for property-purchase in Hong Kong

When skyrocketing house prices worsen housing affordability, parental financial support is suggested to be more important and prevalent in young people’s housing transition. However, little is known about young people’s perceptions and responses to it, particularly when they struggle among different sets of conflicting norms – the values of self-reliance, deep-seated home ownership preference, and marriage and gender expectations. Based on in-depth interviews with 50 highly educated young people aged 25–34 in Hong Kong, this study found that many young people were torn between the housing ideal – achieving home ownership by themselves – and economic realities. They did not necessarily welcome their parents’ home financing while many struggled to establish their financial responsibility even when they agreed to accept parents’ money. Some explicitly rejected parents’ assistance due to different concerns, such as preserving decision-making power. Gender and marriage norms also shape parents-of-daughters’ financing and young men’s acceptance. Young people’s attempts to carefully delineate financing responsibility in own housing projects (e.g. an outright rejection of parents’ money) may impede parents’ accumulating reciprocal support resources and shape intergenerational relationships in the long term.

أعراف الزواج لدى قبيلة الباجون: دراسة تحليلية فقهية

This study investigates the marriage customs of the Bajuni tribe, who reside on the eastern coasts of Africa in Somalia and Kenya. The tribe maintains a variety of customs and traditions, among which are distinct marriage norms such as 'astrological timing' to determine the most auspicious moment for wedding ceremonies. This study aims to explore the marriage customs of the Bajuni tribe. This study employed an inductive approach to achieve the objectives, gathering relevant literature and sources and conducting open-ended interviews with guardians, clan heads, and married couples. The findings revealed twelve instances of non-compliance with Islamic law, evaluated according to Islamic jurisprudence. This study concluded with a series of recommendations, most notably the organization of scientific seminars to educate the community about deviant customs that negatively impact individuals and society.

“Fiddler on the Roof ” as a Tool for Teaching About How Religions Change Through Time

ABSTRACTThis article reflects on the difficulty that many students have in appreciating that religions change over time. It describes an assignment that can be used to teach this important religious literacy skill. The assignment focuses on changing norms on courtship, marriage, and family formation in Jewish communities at two different times and two different places. Students reflect on norms in the Pale of Settlement of Imperial Russia at the turn‐of‐the century using the film version of the musical Fiddler on the Roof. They then view a documentary about the making and reception of the musical that centers the social movements of 1960s America, and they also read secondary literature on changing marriage norms in turn‐of‐the century Jewish communities in Eastern Europe and in 20th century Jewish communities in America. The assignment turns on concepts of tradition and innovation, showing how often innovation plays a role in things deemed “traditional”.

Revisiting Hindu Marriage Norms: Unveiling Women’s Agency in Ancient India

This article extensively explores marriage norms in ancient India, focusing on women's agency. It begins by dissecting the concept of marriage and its variations in ancient India and sheds light on its significance from women's viewpoints. It scrutinises the roles of women within the institution, including debates surrounding the age of marriage, the qualities sought in brides, and the complexities of partner selection including the prohibited degrees of marriage. The paper delves into her roles in marriage rituals as well as post-marital positions. Contentious issues like divorce and remarriage of women have also been touched. Overall, this article aims to uncover obscure aspects of women's autonomy within marriage, analysing their roles and representations across all facets. By examining evolving Hindu marriage norms throughout the Vedic, Puranic and Smriti periods, it emphasizes the need for a refined understanding of women's agency. The paper seeks to contribute to a comprehensive understanding of marriage in ancient India, particularly from the perspective of women's representations, urging readers to reconsider conventional narratives. Journal of the Asiatic Society of Bangladesh (Hum.), Vol. 69(1), 2024, pp. 1-32

서울가정법원의 소년법원적 기원과 비인간화의 기술

The Seoul Family Court was established on October 1, 1963 as the successor to the Juvenile Branch Court of the Seoul District Court. The Seoul Family Court considered the investigation of juvenile cases and the investigation and mediation of family cases as the main principles of the family court. This meant that the knowledge and system of the juvenile court, which punished juvenile delinquency, and the techniques of dehumanization using various disciplines were justified under the system of the family court. In this way, the mediators of the Seoul Family Court assumed the role of “therapeutic justice,” which expanded social norms and control over the family and continuously disseminated relevant content to society. This “therapeutic justice” was a combination of public and private intervention, realized primarily through the reconstruction of common-law marriage norms and the reinforcement of heterosexual normal family norms through family court decisions. This technique of dehumanization, which does not recognize the self-determination of the individual, encompassed both heterosexuals and homosexuals in Korea at that time.

Artificial Intelligence-based Legal Application for Resolving Issues Related to Live-In Relationship

INTRODUCTION: The societal landscape in India has witnessed a very transformative shift in the perspectives on relationships, with an increasing prevalence of live-in couples challenging the traditional norms of marriage. However, this ongoing trend has brought about a huge surge in legal complexities, including recognition, partner rights, property disputes, and inheritance issues. This study proposed an innovative approach that leveraged the potential of Artificial Intelligence and Automatic speech recognition for the registration and redressal of live-in relationship matters.
 OBJECTIVES: This research explores and seeks for the optimization of the resolution of live-in relationship disputes which occurs in the legal perspective with the help of an AI-based platform. The primary goal of this research was to overcome the physical barriers while ensuring the correct accessibility to legal procedures for the registration and addressing of the grievances related to live-in relationships. 
 METHODS: Here, the methodology followed, starting from the thorough review which was conducted using different resources from Scopus, PubMed, and ResearchGate. This research explored the increasing complaints and varying victim counts in live-in relationship cases. This finally attributed to these issues to a lack of physical access to legal remedies.
 RESULTS: This study also emphasized the major significance of AI-driven redressal processes in the real-time alleviation of the hurdles and challenges associated with live-in relationship cases. The proposed framework and platform aimed to offer an alternative means for the individuals who were unable to physically approach the authorities, facilitating a more efficient and seamless way of legal resolution more quickly.
 CONCLUSION: This study advocates for the integration of AI and AST technologies in the legal domain, specifically for addressing live-in relationship issues. The implementation of such a system had the potential to bridge gaps in its accessibility, thereby contributing to a more inclusive and efficient legal framework for individuals who are passionately involved in live-in relationships.

‘Legal Marriage is Paperwork Day’: Independent Celebrant-Led Wedding Ceremonies as a Critical Institutional Response to Changing Social Norms

Informed by a critical institutional perspective, in this article attention is turned to the choice to have an independent celebrant-led wedding ceremony in England or Wales. As these ceremonies fall outside the current legal framework, it explores how the decision to have a further wedding ceremony in addition to a legally binding wedding may indicate a weakening of legal marriage norms. Triangulating data collected from three focus groups attended by 19 celebrants, with seven semi-structured interviews with individuals who have had an independent celebrant-led wedding ceremony, two key themes are described. First, a mismatch between legal norms which expect marrying couples to take a passive detached role and an expressed desire for ceremonial autonomy including familiarity with the marriage celebrant. Second, a lack of awareness of what legal marriage involves and perceptions of legal formalities as akin to an administrative process which may be easing their separation from ceremonial rites perceived to be meaningful. Further studies with larger samples are needed to determine the extent to which personal and communal validity rather than legal validity constitutes the social institutional form of marriage.

Self-Arranged Marriages in India: Change Amidst Sociocultural Underpinnings and Hanging Norms

In self-arranged marriages, individuals choose their partners themselves, whereas in arranged and jointly-arranged marriages the decision is taken by parents and kin or jointly with the couples. Although the majority of Indian marriages are arranged, among younger cohorts, self-arranged marriages are increasing. Using the IHDS 2011–2012 data, we adopt a multivariate multilevel approach to explore the association of self-­arranged marriage with various socioeconomic, cultural, and regional factors. We find that the likelihood of self-arranged marriages increases with higher educated parents, especially parents-in-law; among higher and lower castes exhibiting a U-shaped association with caste hierarchy; and by living in less conservative regions. Findings imply that although marriage norms are transforming in India, it is not uniform, and sociocultural barriers are prevalent, thus, slowing down the pace.

Cross-cousin marriage among Tsimane forager–horticulturalists during demographic transition and market integration

Abstract Although still prevalent in many human societies, the practice of cousin marriage has precipitously declined in populations undergoing rapid demographic and socioeconomic change. However, it is still unclear whether changes in the structure of the marriage pool or changes in the fitness-relevant consequences of cousin marriage more strongly influence the frequency of cousin marriage. Here, we use genealogical data collected by the Tsimane Health and Life History Project to show that there is a small but measurable decline in the frequency of first cross-cousin marriage since the mid-twentieth century. Such changes are linked to concomitant changes in the pool of potential spouses in recent decades. We find only very modest differences in fitness-relevant demographic measures between first cousin and non-cousin marriages. These differences have been diminishing as the Tsimane have become more market integrated. The factors that influence preferences for cousin marriage appear to be less prevalent now than in the past, but cultural inertia might slow the pace of change in marriage norms. Overall, our findings suggest that cultural changes in marriage practices reflect underlying societal changes that shape the pool of potential spouses.

Scope, range and effectiveness of interventions to address social norms to prevent and delay child marriage and empower adolescent girls: a systematic review

ObjectivesHarmful gender and social norms prescribe divergent opportunities for girls and boys and drive child marriage. This systematic review examines the scope, range and effectiveness of interventions to change social...

DISHARMONY OF THE LEGAL NORM OF INTERRELIGIOUS MARRIAGE; ANALYSIS OF PANCASILA NORMS, LAW NUMBER 1 OF 1974 AND LAW NUMBER 23 OF 2006


 
 
 In Indonesia in the past three decades, interfaith marriages have increased. This kind of practice occurred in the lower classes of society, among artists and even by officials in the State Palace circle. Many have also received legitimacy from several District Courts. Legitimacy is given based on legal norms listed in the Elucidation of Article 35 letter a Law no. 23 of 2006 concerning Population Administration. Even though the legal norms of Article 2 paragraph (1) of Law no. 1 of 1974 concerning Marriage prohibits interfaith marriages. This shows that there is disharmony in legal norms where marriage norms must be in line with Pancasila norms as a grundnorm. To end this disharmony of norms, the Supreme Court issued SEMA No. 2 of 2023 to prohibit Court Judges from legalizing interfaith marriages. Researchers try to conduct research with the aim of unraveling why the disharmony of the norms of the two laws occurs and whether SEMA No. 2 of 2023 is the final solution to resolve the disharmony of interfaith marriage norms in the two laws. To answer this, the researcher uses a normative juridical research method with the statue approach and conceptual approach models related to existing legislation. From the results of the study it was concluded that 1. Norms of Article 35 letter a in Law no. 23 of 2006 has been deemed to be a lex specialist by district court judges so as to allow interfaith marriage even though it threatens the Pancasila norm as the highest grundnorm norm. 2. SEMA No. 2 of 2023 is a special beleid regulation for judges so as not to legitimize interfaith marriages, not to revise conflicts of law norms. then the solution is to harmonize the norms of the two laws through the constitutional review or judicial review path so that they are in line with Pancasila norms.
 
 

Defying the Traditional Norms of Marriage; A Reading on Sophie Tanner's 'Reader, I Married Me!'

The paper entitled Defying the Traditional Norms of Marriage; A Reading on Sophie Tanner’s ‘Reader, I Married Me!’ explore the themes of sologamy and self commitment. The practice of sologamy, or marrying oneself, is a modern phenomenon that questions conventional ideas of marriage and self-identity. In this abstract, notable proponent and practitioner of sologamy Sophie Tanner's book "Reader, I Married Me" is examined. The research examines the cultural, sociological, and psychological ramifications of Tanner's book's discussion of the idea of sologamy. This project's main goal is to present a thorough understanding of sologamy as a new trend within the context of self-expression, self-love, and individual empowerment. The project explores the reasoning behind someone choosing to commit to themselves through a marriage ceremony through a close reading of "Reader, I Married Me," exploring themes of self-discovery, autonomy, and altering social standards. The focus of the analysis is on Chloe’s story, which is examined in the context of sologamy within historical and cultural frameworks. The study clarifies the different societal elements that influence the popularity of sologamy and the discussions it sparks about self-worth, relationships, and personal fulfilment by critically evaluating the book's content. The initiative also looks into sologamy's psychological aspects, taking into account any possible effects on happiness, emotional health, and self-worth. The investigation also covers how sologamy is perceived in society, including the support and opposition it receives as well as the discussions it prompts about individualism and the changing dynamics of commitment. This project explores the social consequences of sologamy in addition to its individualistic aspects. It investigates the connections between sologamy and more general discussions of self-identity within the context of ties to others, friendships, and community service. By doing this, the study illuminates how sologamy redefines both the institution of marriage and the idea of belonging. An insightful comprehension of the sologamy phenomenon can be gained through the analysis of Sophie Tanner's "Reader, I Married Me" The study contributes to a thorough investigation of how sologamy challenges and reshapes conventional concepts of love, commitment, and self-worth by examining its cultural, psychological, and philosophical bases. Insights from this project offer useful perspectives on the changing environments of intimacy and personal development as society struggles to deal with the complexity of contemporary relationships and individual goals.In summary, this project offers a thorough examination of solo marriage through the prism of Sophie Tanner's "Reader, I Married Me." The study contributes to a greater understanding of how unusual practices like sologamy undermine established paradigms of relationships and selfhood by analysing the book's themes, motivations, and social ramifications, to provide insightful viewpoints on the developing nature of human ties as society continues to navigate shifting conceptions of love, identity, and commitment and marriage.

Marriage: an institution you cannot disparage? Evidence on the marriage norms of entrepreneurs

Entrepreneurship research increasingly acknowledges marriage as an important resource for long-term commitment to entrepreneurial ventures. At the same time, family scholars emphasize the deinstitutionalization of marriage in many countries, meaning that marriage as formalized and long-term companionship has lost importance. We contend that outdated ideological positions in entrepreneurship studies on marriage potentially obscure the more complex reality of the marriage norms of entrepreneurs. Using representative panel data from Germany, our study demonstrates that there is substantial heterogeneity among marriage norms internalized by entrepreneurs in various contexts. While entrepreneurs, on average, are less likely to internalize companion marriage norms than the general population, family entrepreneurs are significantly more likely to internalize companion marriage norms. We provide new insight into the link between marriage norms and entrepreneurship and open promising new areas of inquiry with regard to social norms and entrepreneurial activity.

Why did the civil code of Meiji Japan provide the same surname for couples? Westernization, de-Chineseization, and the construction of a national state

ABSTRACTThis article challenges the question of how and why ‘the compulsory same surname system for couples’ was written into the Meiji Civil Code. Administrative documents related to surnames issued by the Meiji government, documents of the Code Research Committee, and the stenographic records of the Diet deliberations allow us not only to know that the form of the compulsory same surname system for the Couple was influenced and justified by the norms of marriage in Western society, but also to unveil an invention of tradition. ‘the compulsory same surname system for couples’, a product of Westernization, was then combined with the Japanese traditional ‘ie’ system and successfully implemented as a new tradition that was created and established in a short period of time. This article concludes in the Meiji period, during the construction of the modern national state, when ‘the compulsory same surname system for couples’ broke the norm of the surname belonging to the upper class under the feudal era, while the sense of family unity it brought also served to unify the nation. And so, internally, this served to homogenize and unify the nation. Externally, Meiji leaders believed it would play a role in correcting the unequal treaties with the West and removing any perceived influence from Chinese civilization. Using this system of the compulsory same surname for couples as one of the means to build the identity of ‘modern Japan’, was the true intention of the Meiji government.

Российский парадокс религии и рождаемости. Спецификация проблемы и разработка объясняющей гипотезы

This article focuses on the specification of the hypothesis of the relationship between religiosity and fertility in Russia. On the surface, the situation looks like a paradox: (1) Churches and religions are generally known to support childbearing values; religious people are believed to have more children than non-religious people. (2) In Russia, however, religiosity has been growing in recent years, but fertility rates have been falling.Despite the fact that in contemporary Russia a large part of the population identifies with Orthodoxy and the number of such people is growing, family and marriage norms characteristic of Orthodoxy, in particular those related to the ideal of large families, are not actually being realized. This article proposes to consider mechanisms that might explain this circumstance. In order to specify the hypothesis of the potential influence of religion on fertility, a literature review was prepared, followed by the identification of key potentially important variables. Three approaches (and correspondingly three groups of texts) were identified that analyzed the relationship between religion and fertility: reduction of religion to individual religiosity; reduction of religion to a set of extra-religious variables; and analysis of religion as environment and community. Using the resources of the first two approaches does not allow us to formulate a hypothesis to explain today's Russian paradox of religion and fertility. It is possible to formulate an explanatory hypothesis based on the third class of texts. Kevin McQuillan's study is used to construct a hypothesis and to specify a vocabulary of variables about the Russian paradox. He identifies three aspects of the religious situation (pro-natalist doctrine, strong religious institutions, strong religious identity), which, in his opinion, can only work together to ensure that the principles preached by religion are actually realized. Based on the distinction made by C. McQuillan, as well as on the research of the third group of authors mentioned above, we show that contemporary Russian Orthodoxy cannot fully rely on any of these mechanisms of influence on believers, which, presumably, can explain the lack of an appropriate influence on their decisions in matters of family and marriage.

Penegakan Hukum Tindak Pidana Kekerasan Dalam Rumah Tangga Kepada Istri Berdasarkan Undang - Undang No. 23 Tahun 2004 Tentang Penghapusan Kekerasan Dalam Rumah Tangga

Household is the smallest part of a relationship that exists in society. Families formed within the bonds of marriage norms aim to form harmonious relationships. In fact, not all household is harmonious. The emergence of problem is often resolved in an unethical way, by using violence. Domestic Violence is efined as various forms of violence or threats of violence (physical, psychological, emotional, sexual, and neglect) to control their family members. To arrange the increase of Domestic Violence, the government make Act No. 23 of 2004 which specifically arrange the removal of Domestic Violence, as "a legal umbrella" that can give protection for the Domestic Violence vixtim’s. One example of law enforcement implementation according to Act No. 23 of 2004 that arrange the removal of Domestic Violence has been implemented by Polres Mojokerto in Case of Domestic Violence done by the defendant Boby Exzandro Wardhanny (BEW) Bin Suyatno to the victim, the defendant's wife, Iis Yuliatin (IY). The defendant had physically abused to the victim by grabbing and hitting the victim's right head that make pain in her right ear and bruises behind the right ear that stated in case register number : 75/Pid.Sus/2022/PN Mjk.

The Impact of Marriage Norms and Gender on Anglican Clergy Actions in Response to Domestic Violence

Domestic violence (DV) is a gendered issue, with women more likely to be victim/survivors and men more likely to perpetrate abuse. With a strong emphasis on protecting the safety of women and children, the ways in which faith-based communities and leaders engage DV has come under scrutiny. Clergy are potential responders to DV and shape cultural contexts in which DV occurs. Yet, how religious norms relate to actions taken when clergy respond to DV remains under-researched. Using a survey of Australian Anglican clergy, this paper explores how views about “headship” and the sanctity of marriage relate to the uptake of actions by clergy and churches. Increased support for headship predicted a lower take-up of victim/survivor safety-focused actions by clergy and a lower frequency of actions by churches focused on DV organizations. Male clergy were more likely than their female counterparts to engage with perpetrators and to counsel couples. No independent associations were observed between actions and heightened support for the sanctity of marriage. While the strength of relationships between DV actions and both norms and gender was generally weak, these findings indicate that more work is needed to heighten awareness of the importance of actions focused on victim/survivor safety, connections with DV support services, the problematic practice of couples counselling, and challenges around directly pastoring perpetrators.

Adolescent Girls’ Early Marriage Intention and its Determinants in Eastern Ethiopia: A Social Norms Perspective

This study aimed to identify the association of perceived social norms with intention of early marriage practice among unmarried adolescent girls (13–17 years) in Kersa Demographic and Health Surveillance System. A community-based cross-sectional study was conducted during September–November 2019. Adolescent girls’ marriage intention was assessed using social norm measuring tools. The log-binomial model was used to identify factors associated with girls’ intention. Adjusted prevalence ratio along with 95% CIs was executed to determine the association of main independent variables with girl’s intention. A total of 859 adolescent girls participated in the study. The prevalence of intention to marry before the age of 18 years among adolescent girls was 44.47% (95% CI [0.41%, 0.48%]). The intention for an early marriage was higher among those with positive attitude toward early marriage, in those who believe that most people in their reference group conform to early marriage norms (empirical expectation), in those who believe that most people in their reference group expect them to conform to early marriage norms (normative expectation) and who fear sanction related to early marriage practices. Moreover, residence in urban areas and high educational level by girls and their parents was associated with reduced prevalence ratio. There is strong social norm in the community that promotes intention for an early marriage among adolescent girls in the study area. Hence, interventions that aim to reduce early marriage need to address local social norms.

The ‘good gay’ versus chemsex: The articulation of a homonormative response

Responses to chemsex have largely fluctuated between punishment, moral censure and indifference and have been weaponised to justify anti-drug policies and to protect established norms of gender and sexuality. As drug prohibition and heteronormativity interlock, men who engage in chemsex are finding themselves at an intersection of multiple systems of oppression that produce feelings of exclusion and rejection both from society in general and within growing numbers of LGBTQ+ spaces. This article explores specific notions of homonormativity performed by gay men as a way to advance their own recognition and respectability among society, resulting in the isolation of those who engage in chemsex who are ostracised simply for the way in which they have decided to express their sexualities. Such homonormative articulation of an open rejection of chemsex in exchange for social recognition and legal protection appears to have become an easy bargaining chip to show how “good gays” have moved away from historical markers of stigma, including drugs and HIV, making chemsex the most recent currency to publicly prove their disavowal of those who remain outside of the kinship norms of marriage and ‘normal sex’.