View Of Marriage Research Articles

Patriarchy and marital disharmony amongst Nigerian Christians: Ephesians 5:22–33 as a response

This article employs the descriptive and exegetical methods. It found several ways by which patriarchy precipitates marital disharmony in Nigeria. For instance, the custom of the bride price instils in the husband the feeling of ownership of the wife, which encourages some men to treat their wives like their property. The nature of marital disharmony varies with couples, but there are some common characteristics. The husband may withdraw from his wife, avoiding all forms of contact and communication with her; wife beating is also common. Ephesians 5:22-33 mitigates the patriarchal view of marriage, redefining the concepts of submission and leadership. The wife should submit to her husband’s authority as she would to Christ whilst the husband should exercise his authority with love in imitation of Christ. When this new definition of marital relationship is understood and applied by Christian couples, disharmony will be considerably alleviated. The church should be involved in the application of the text, teaching husbands particularly the need to exercise their authority in sacrificial love. Contribution: The article endorses the journal’s focus on the combination of the notions ‘source’ and ‘interpretation’ by its emphasis on the exegesis of writings in the field of early Christian literature.

Exploring the Significance of Some Cultural and Religious Factors in Domestic Violence among Muslim Immigrant Australians

This is a largely qualitative research study that explores the issue of domestic violence (DV), particularly against Australian Muslim immigrant women. It uses a sectionality approach to focus on the closely linked factors of culture and religion that may engender DV. As patriarchy is a cultural risk factor for DV, a semiquantitative approach was taken by identifying the regions where the immigrants originated. Furthermore, it was found that Islamicallydiscordant patriarchal interpretations of the Quran and Sunnah employed by influential late classical scholars based in eastern Muslim lands has affected tafsir and legal rulings, especially of non-Maliki madhhabs. The ‘sticking point’ of physically striking women in verse 4:34 is potentially resolved as a provision for safeguarding wives in conflict zones. This research also supports the call for reforms by scholars in Qur’anic exegetical readings and fiqhi rulings on family law. Finally, this study recommends several policy recommendations enlightened with the understanding that Islam supports a compassionate and egalitarian view of marriage.

An empirical study on using virtual reality for enhancing the youth's intercultural sensitivity in Hong Kong

AbstractAccording to the census data published by the government in 2016, 92% of the Hong Kong Special Administrative Region population is ethnic Chinese, while the number of ethnic minorities increased significantly by around 70% over the past decade. Enhancing the youth’s intercultural sensitivity is becoming critical. Although many of the schools start to provide intercultural sensitivity training as extra‐curriculum activities, students often find them unattractive while teachers question their effectiveness. In this paper, we present a virtual reality enabled approach for enhancing the youth’s intercultural sensitivity. The objective is to design and develop an approach that can benefit from using virtual reality to deliver the instructional materials, making the learning more effective. A total number of three different virtual reality learning scenarios have been created, covering topics such as views of marriage and family, religious beliefs, and language barrier. The empirical study found significantly increase of intercultural sensitivity among the 67 qualified participants after joining the session. The calculated linear regression model also suggested that the participants’ perceived motivation from the virtual reality learning content positively contributed to the intercultural sensitivity increase, while interestingly the perceived enjoyment during the virtual reality exposure may negatively affected the learning outcomes.

An Analysis of Pride and Prejudice from Structuralist Perspective

Pride and Prejudice is a classic novel from Jane Austen, a prominent female British writer, which has attracted considerable attention from the perspective of language, content, feminism, and marriage view but without the plot organization. Different from the previous study, this paper aims at the plot organization of the novel to see its structure and the deep meaning.
 
 This paper is devoted to analyzing the novel from the surface and deep structure, in which the structuralist approach is employed. The surface and deep structure theory is the main clue; besides, the structuralist narratological methods are applied to analyze the cases in the novel and explore the surface structure and deep structure respectively. The concepts of surface and deep structure and the structuralist narratological methods were applied to analyze Pride and Prejudice to see how the plots act to serve for the theme.
 
 The paper shows that the achievement of a novel is closely related to its complement of the structure. The clear hierarchies can effectively elaborate the story and the theme. To divide the plot into several parts can easily control and handle the development and interaction of the plots. The relative and oppositional relations of the different plots contribute to the demonstration of the theme and the comprehension of the readers.

Kritika jusnaturalističkog pojma braka - pogled iz italijanske pravne prakse

This paper attempts to answer the following research question: What is modern marriage? The author combines the critical analysis of the jusnaturalist view, more precisely the notion of marriage in the work of Robert George, with a conceptual analysis of marriage in the process of its transformation. In order to do this, the author examines the case of Italy, a society with a traditional, Catholic jusnaturalist conception of marriage, which enables testing the jusnaturalist view of marriage and pointing out what makes it dysfunctional in practice. Then, I examine how well-founded the constituent components of the notion of "real marriage" are, both in the context of modern marriage and within George's conception of marriage itself. The paper's central argument is that marriage is a legal institution undergoing the process of redefining that involves an expansion of participants and a redistribution of the hitherto known functions of marriage. It is the author's standpoint that there is a methodological possibility to functionally yet neutrally explain the nature of law, and so the institution of marriage. Thus the author arrives at the new function of modern marriage and brings a value-neutral definition of modern marriage based on the idea of a privileged emotional relationship.

Jesus and Paul on the Meaning and Purpose of Human Sexuality

Jesus and Paul on the Meaning and Purpose of Human Sexuality Paul Gondreau We live in a weirdly schizophrenic culture when it comes to sex and marriage. Recently, I witnessed a wedding celebration of a second-generation Chinese American man and a first-generation German American woman. They opted for a dual-styled wedding ceremony, the one "Western" and the other traditional Chinese. The Western-styled ceremony, held in a hotel-like ballroom, was first. Utterly secular with no mention of God and no appeal whatsoever to religious imagery, this ceremony blurred boundaries by offering moments of inappropriate humor (the groom, for instance, entered to the theme song of 2001 Space Odyssey playing on the speaker system) and by having a martial arts instructor act as the officiator. In a word, the Western ceremony bore little resemblance to anything approaching what one could term "traditional." Indeed, it openly flouted tradition. Instead of bridesmaids and groomsmen, for instance, there were "bridespeople" and "groomspeople," as both wedding parties were composed of men and women alike. And why not? I asked myself. Declaring the male and female roles in a marriage to be interchangeable, and therefore meaningless, with biological sex having no essential bearing on the role of bride and bridegroom, our secular culture as a result has blown up all the rich and ancient nuptial symbolism that is expressive of the sexual complementarity of the spouses. Traditionally, of course, a wedding would mark the celebration of a man and a woman who stood before God and society to vow a life of love and fidelity to each other, a newly conjoined life with profound bearing on their lives, on all who know them, and on society as a whole, not least [End Page 461] of which because of the offspring their union was naturally designed to produce. The role of the wedding parties, whereby male groomsmen would flank the male bridegroom, while female bridesmaids would stand alongside the female bride, serves to magnify and enrich the symbolic significance of the complementary joining of man and woman. Today, however, such symbolic significance must be deemed retrograde, a binary straitjacket that unfairly excludes alternative forms of sexual union and sexual identity. Bridesmaids must thus give way to bridespeople, and groomsmen to groomspeople. In the particular instance of this wedding, one of the "groomspeople" was a woman, dressed in a tuxedo, who was herself in a lesbian "marriage." It would not have been a shock, at least to me, if Rod Sterling had suddenly appeared as the officiator, announcing that we had entered the nuptial Twilight Zone, or, short of that, the world of nuptial nominalism. The Chinese ceremony, on the other hand, offered an abrupt about-face. This latter was a lesson in how to observe tradition down to the finest ceremonial detail and with due regard for the most symbolic and venerable of rituals. The centerpiece was the tea ceremony, which consists of the bride and bridegroom, dressed in traditional Chinese attire, serving tea to the elders in their family. They serve the tea on their knees, except to the elders who are younger than the parents of the bride and/or bridegroom, in which case they serve the tea standing up. According to Chinese custom, the couple is not considered married until this tea ceremony is completed. I found myself moved at how powerfully this tea ceremony ritual testifies to the hierarchical structure of the family, and to the fact that marriage, because ordered to the continuation of the family line, marks the direct concern of generations past and generations present and future. As Western secular society adopts evermore a view of marriage as exclusively for the mutual benefit of the spouses, Chinese custom testifies to the larger truth: marriage marks a union that is much larger than the spouses themselves, since it is also for the benefit of children, of progeny. Ordered not simply to the private good of the partners, marriage is ordered ultimately to the good of human society itself. So much so that Chinese culture sees not the exchange of vows as the moment in which the nuptial union is realized, but a touching ceremonial gesture of...

한 · 영 고전 문학의 비교를 통한 이상향에 반영된 결혼관의 차이

한 · 영 고전 문학의 비교를 통한 이상향에 반영된 결혼관의 차이

‘Mannelijk en vrouwelijk schiep Hij hen’ (Gen. 1:27b). Huwelijk en seksualiteit terug op de theologische agenda

Because opinions on marriage, sexuality and gender vary widely in contemporary culture, church and theology, the question naturally arises: Can Christians assume a moral order of creation or are Christian views of marriage and sexual orientation merely social and moral constructs? This article considers the implications of identifying an aspect of social life as ‘creation’ and argues that the biblical view of sexuality is framed by the way God goes with the fallenness of humanity. The article concludes with reflections on what this specific perspective of marriage and sexuality implies for our contemporary discussions.

Harmony of autonomy and paternalism in the US marital property contract system: Focusing on the marital contract

Korean civil law also regulates marital property contracts in Article 829, but their contents are very poor, and in reality, marital property contracts are rarely used. As a result, the development of the law on marital property contracts is very slow. There is also a problem that a couple’s property contract on the ratio of property division becomes ineffective due to a case law that states that martial contract is not allowed during marriage or that it is impossible to give up the right to claim property division in advance. This paper aims to deepen and expand the discussion on the marital property contracts in Korea through analysis of the contents of the US state and model law and the process of change. In the case of Korea, the view of marriage and protection of the underprivileged is stronger than that of private autonomy or contract freedom, as can be seen from the precedent of the fact that it is impossible to give up the right to claim property division through the marital property contract. However, the debate and experience in the United States concerning the preferred discipline of premarital and marriage contracts suggests that legislation and interpretation need to be extended to extend the principles of private autonomy. The reason for this is as follows. First of all, there is a growing demand for individuals to autonomously establish property relationships between couples. Second, it is worth noting that the need for paternalism is decreasing. Third, we cannot but point out the abandonment of paternalism. Nevertheless,there are certain limits to emphasizing the principle of private autonomy in marital property contracts. Introducing written attention to a couple’s property contract or requiring the assistance of a lawyer can alleviate the problem of limited rationality, and imposing an obligation to provide information, particularly property disclosure, is a means of resolving the problem of incomplete information. Getting help from a lawyer may alleviate the problems caused by negotiating power gaps. Standard contracts may help to prevent unlawful and irrational marital property contracts.

A Study on Same-sex Marriage: Focusing on the Interpretation of Current Law

Unlike some countries, Korea is analyzing the possibility of same-sex marriage being included in the marital institution through law interpretation reflecting a concept of marriage that changes based on Korean civil law. By considering the consensus of marriage, the meaning of marriage in civil law was highlighted, the public and public moralities of the marriage were reconsidered, and whether same-sex union could be included was confirmed. Although the customs and institutions of marriage have changed in different cultures and times, the notion that marriage basically means the union of men and women has been maintained. However, modern families are becoming more personalized, equalized, and diversified, so the traditional view of marriage has changed. Since same-sex marriage is a representative discussion of this shift, this paper deals with the modification of the marriage concept as a starting point for discussing same-sex marriage. Marriage has a stable and lasting personality, and is a partnership that establishes a family through childbirth and nurturing. Most modern civil codes, including the Korean Civil Code, presupposed specific marriage concepts at least at the time of enactment, but the transition to a nuclear family society, the increase of dual-earner couples, the increase in divorce rates, the decrease in the marriage rate and fertility rate, the increase in the number of couples without children, the factual marriage or the concept of marriage, which is typical of changes in social reality, including the increase in non-marriage and domestic partnerships, and the expansion of adoptive families, have also been extended. The discussion of same-sex marriage is a controversial discourse in theological, philosophical, sociological, and anthropological terms, but ultimately leads to legal issues. Marriage is a legal system that defines its requirements and effects in civil law and is a legal act under family law. In this age, where 29 countries have legalized same-sex marriage, the age-old concept of marriage as the union between the opposite sexes is blurred, and same-sex marriage is included in the concept of marriage. The concept of marriage is not fixed, but variable, and does not necessarily include rational union as its conceptual sign. This paper likewise identifies the position of the intention in marriage in the process of approaching same-sex marriage, focusing on the meaning of marriage with both a private contract and public and private properties as a compulsory regulation. It was concluded that same-sex marriage can be recognized as marriage only by the current civil law interpretation. Whatever the social meaning of marriage, marriage is a legal relationship that defines the status of spouses and rights obligations in civil law. The legal meaning of marriage, then, cannot be considered apart from the rights obligations that civil law provides for the effect of marriage. Legal opinions reflect this view. If one views the intention of marriage as a willingness to enlist the legal effect of marriage, one will be able to understand the meaning of marriage more normally and include same-sex marriage in the marriage agreement. However, seeing the intention of marriage as a legal act, motivating the effect of marriage, does not replace the meaning of marriage simply with the obligation of individual rights. Same-sex couples, like many who wish to have a heterosexual marriage, want marriage for symbolic and realistic purposes. Therefore, the most important part of the intention of marriage is the duty to live as a spouse, the right to inherit as a spouse, and the right to inherit from that position. Indirectly, such couples desire social recognition and a sense of belonging. In terms of content, agreement to same-sex marriage can be judged more normally.

Influence of Recognition on Low Fertility and Views of Marriage on Childbirth Will in University Students

Purpose The purpose of this study was to identify the influences of recognition on low fertility and views of marriage on childbirth will in university students. Methods Participants were 190 university students in Chungchungnamdo province, Korea. The data were collected from May to October 2018 and examined using descriptive statistics, t-test, analysis of variance, Pearson correlation and multiple regression with IBM SPSS Statistics ver. 24.0. Results Childbirth will was significantly correlated with recognition on low fertility (r=0.20, p=0.002) and views on marriage (r=0.53, p<0.001). Factors associated with childbirth will were views on marriage (β=0.24, p<0.001). Conclusion Theses results suggests that views on marriage have important influences on childbirth will in university students. To improve childbirth will, the positive views on marriage need to be formulated in university students. Key Words: Students, Fertility, Marriage, Parturition

Blessing Same-Sex Unions in the Church of England: The Liturgical Challenge of Same-Sex Couples’ Demand for Equal Marriage Rites

AbstractThose Anglican Churches that have opened marriage to same-sex couples have done so from a liturgical starting point which makes space for the eschatological vocation of marriage. Such liturgies are arguably more congenial to same-sex couples’ demands for equal rites. The Church of England, on the other hand, has clung to services underpinned by a narrow view of marriage as a creation ordinance. It may be well-suited to the established Church’s legal duties but it means that the present demand for the inclusion of same-sex couples into Christian marriage represents a greater challenge. Equal rites, however, need not exclude the view of marriage as a creation ordinance. Interviews with four Church of England clergy who have been involved in same-sex ceremonies allow an exploration of the kind of marriage services that would meet same-sex couples’ demands and offer insights about what these demands say about the English marriage service today.

Layanan Nikah Tidak Tercatat di Gorontalo: Explorasi dan Rekonstruksi

This article aims to explore unmarried marriage services in Gorontalo. The study uses qualitative methods with a descriptive approach. The results of the study show that: (1) the widespread practice of marriage is not recorded in Gorontalo due to the availability of unregistered marriage services that are easy to access and not clandestine; (2) as for services not recorded easily and extensively in the background of several factors, namely; economics, culture, law, education, social, etc., this phenomenon leaves one problem that must be solved, namely the need to reconstruct a non-simplistic understanding of marriage. (3) Marriage must be returned to the essence of Islamic law. An epistemological problem that leaves a simplistic view of marriage must be reconstructed, so that there is no longer a view that Islamic marriage is merely a contract to legalize husband and wife relations that are more biologically nuanced. Support and awareness of all elements of the community are needed to further realize the sacred values ​​of maqashid al-sharia.

A Study on the view of marriage and the types of love of College Students

홀리스틱교육은 인간존재의 관계적 속성을 중요한 요소로 보고 있다. 따라서 사랑과 결혼은 관계의 중요한 측면으로 볼 수 있다. 이에 이 연구는 대학생의 결혼관과 사랑의 유형을 알아 봄으로써 오늘날 대학생의 결혼과 사랑을 이해하는데 필요한 기초 자료를 제공하고자 한다. 이를 위하여 211명의 대학생들을 대상으로 설문지조사를 실시하였다. 구체적인 연구문제는 다음과 같다. 첫째, 대학생들의 성별, 연령별, 전공별 결혼관에는 어떤 차이가 있는가? 둘째, 대학생들의 성별, 연령별, 전공별 사랑의 유형에는 어떤 차이가 있는가? 셋째, 대학생들의 결혼관과 사랑유형은 어떤 관계가 있는가? 연구결과를 보면, 첫째, 대학생의 연령대에 따라 결혼관의 차이를 분석한 결과, ‘결혼의 의의’에서 20세～24세 집단이 19세 이하 집단보다 결혼에 대해 더 긍정적임을 알 수 있다. ‘결혼가정과 생활설계’와 ‘결혼에 대한 시각’에서는 20세～24세 집단이 19세 이하 집단보다 결혼에 대해 변화된 가치관을 갖는 경향이 있었다. ‘배우자선택 조건 및 방법’에서 20세～24세 집단이 25세 이상 집단보다 결혼에 대해 더 보수적인 경향을 갖는 것으로 나타났다. 둘째, 대학생의 전공에서는 결혼관의 하위요인 중 ‘결혼과정과 생활설계’에서만 이공계가 인문사회계 학생보다 결혼에 대해 변화된 가치관을 갖는 경향이 있음을 알 수 있다.셋째, 대학생의 성별에 따라 사랑유형별 차이는 남학생이 여학생보다 유희적 사랑, 우정적 사랑, 논리적 사랑, 이타적 사랑을 더 많이 추구하는 것으로 나타났다.The purpose of this study is to provide students with basic data for understanding the marriage and love of college students. For this purpose, questionnaire survey was conducted for 211 college students. Specific research questions are as follows. Specific research questions are as follows. First, what is the difference in marriage by sex, age, and major of college students? Second, what is the difference in the type of love of college students by gender, age, and major? Third, what is the relationship between the marriage of college students and the type of love? The results of this study are as follows: First, according to the analysis of the difference of marriage according to the age of college students, it can be seen that 20-24 years old group is more positive about marriage than 19 years old group in significance of marriage . In marriage home and life design and marriage perspective , 20～24 year old group tended to have changed values &#8203;&#8203;about marriage than 19 year old group. In spousal selection conditions and methods , 20 to 24 year old group showed more conservative tendency toward marriage than 25 years or older group. Second, in the major of college students, it can be seen that the science and engineering field tends to have changed values &#8203;&#8203;about marriage than the students of the humanities and societies in the marriage process and life design among the sub - factors of the marriage. Showed that boys are more pursuing amusing love, friendship love, logical love, and altruistic love than girls.

We Can Do It? How the Tax Cuts and Jobs Act Perpetuates Implicit Gender Bias in the Code

In December of 2017 Congress passed sweeping tax “reform” legislation known as the Tax Cuts and Jobs Act. This article highlights three aspects of the legislation that reflect implicit bias in the Code and facilitate the marginalization of women as a result of tax policy that fails to consider underlying demographic data with respect to the equitable distribution of tax expenditures. Specifically, this article analyzes the elimination of the alimony inclusion/deduction regime under §§ 71 and 215 of the Code, the disallowance of a deduction for legal fees associated with the settlement of sexual harassment and abuse claims that include nondisclosure agreements under § 162(q), and specific provisions designed to promote small businesses that exclude the vast majority of businesses owned by women. This article proposes that real tax reform should endeavor to eliminate implicit bias in the Code by addressing the circumstances giving rise to the need for alimony in the first place; the barriers to success faced by women in the market, including discrimination, sexual harassment, and sexual assault; and the circumstances that propel female entrepreneurs toward the types of business models that are excluded from substantial benefits under the Code. In order to effectuate the equitable distribution of tax expenditures and facilitate economic efficiency through tax policy, real tax reform should reevaluate the normative view of marriage, families, and traditional business models reflected in the Code taking into consideration underlying demographic data with respect to the effects of tax legislation on discrete groups of people. Further, real tax reform would adopt a more holistic approach that takes into consideration the interconnected nature of the private and public lives of women struggling to participate equitably in the market and achieve financial independence and economic self-sufficiency.

Philipp Alexander & Crona David: a conversion, divorce, and custody case, Braunschweig, 1752/53

ABSTRACTPhilipp Alexander David (1730–1808), the son of the prominent court Jew Alexander David (1687–1765) in Braunschweig, expressed his wish to convert to Christianity in 1752. This triggered a complex, fast-paced discourse among and between Christians and Jews about conversion, divorce, custody of children, and the status of minorities. An intense public theological discourse between Lutheran and Pietist Protestant theologians in Halle and Helmstedt revealed a clash of religious ideals with natural parental rights. Traditional patriarchic views of marriage and family contrasted with an emerging enlightened perspective of the rights of the mother.

Effect of Pre-Parent Education Program on the View of Marriage and the Parenting Attitude of College Students

Effect of Pre-Parent Education Program on the View of Marriage and the Parenting Attitude of College Students

KIRŞEHİR İLİNDE ÇALIŞAN KADINLARIN EVLİLİK VE BOŞANMA KONULARINA BAKIŞI

Changes and transformations observed in social institutions have also affected family, called the cornerstone of society. Most especially, women’s taking more part in working life there has been a change in gender roles. Working women share their husbands’ role to earn their keeps in addition to their care for house, husband and children. However, this situation has not affected the way women perceive their roles and duties. Moreover, the women’s understanding of gender roles also affect the way they see marriage and divorce. Therefore working and married women’s view of marriage and divorce is studied in this paper. In this context, indebt interview technique, a qualitative research technique, is applied and 24 married women working in different jobs living in Kirsehir are interviewed. Data obtained after in-debt interviews with the participant who were reached via snow-ball sampling technique were analyzed with computer-based program Maxqda 2018.02 program. As a result, it is found out that there are two groups of women which includes equalitarian women who think that men and women should share roles and duties in the family and women interiorize traditional gender roles. And concordantly it is seen that the views of both groups on marriage and divorce become different.

Getting (Un-)Hitched

In 2015, the U.S. Supreme Court ruled in favor of same-sex marriage in Obergefell v. Hodges. Although I concur that same-sex couples should have the right to marry if anyone does, I argue that civil marriage is an unjust institution. By examining the claims employed in the majority opinion, I expose the Court’s romanticized, patriarchal view of marriage. I critique four central claims: (1) that marriage is central to individual autonomy and liberty; (2) that civil marriage is uniquely valuable; (3) that marriage “safeguards” children and families; and (4) that marriage is fundamental to civil society.

浅析当代城市大龄未婚青年婚恋观的价值取向

浅析当代城市大龄未婚青年婚恋观的价值取向