Practice Of Dowry Research Articles

Economic Independence and beyond: SHGs Paving the Path for Women’s Empowerment in Ranchi District

Women’s empowerment is a serious problems worldwide, with Self-Help Groups (SHGs) rising as effectual instruments for development economic and social progression among marginalized women. This study examines the impact of SHGs on women’s empowerment in the Ranchi district of Jharkhand, India. Utilizing a sample size of 70 women from seven distinct SHGs, the research employs a random selection method to gather quantitative data on income levels before and after SHG participation. The findings indicate a considerable increase in income levels postmembership, with a distinguished shift from non-earning or low-earning categories to higher income brackets. Additionally, SHGs have considerably improved women’s self-reliance, confidence, and social engagement, contributing to the reduction of gender-based issues such as domestic violence and dowry practices. The study concludes that SHGs play an essential role in integrating women into economic and decision-making processes, thereby promoting broader social change and community development in Ranchi.

Dowry Practice and Rural Society: An Investigation of Khanshama Upazila in Bangladesh

Abstract The practice of the dowry has gradually been spreading in Bangladesh society since the ancient time. The main objective of this study was to explore social implications of this dowry practice in the Hindu Community of Bangladesh. The study area is purposively selected and 351 household heads were interviewed using purposive sampling. A total number of marriage ceremonies took in the last two decades is 526. This study found variation in the dowry amount across the social classes and also noticed various reasons, some of them are bettering daughter's marital life, upgrading social status, unwillingness of groom's family in marriage without dowry and so on. All these factors led people to sell or mortgage their most valuable properties (cattle, land, the gold ornament and so on). It concludes that such kind of the cursed system is a furuncle to the poorer section of the society.

Tradisi Mahar Berupa Emas Pada Perkawinan Masyarakat Kecamatan Tanjung Senang Perspektif Hukum Islam Dan Hukum Posistif

Dowry is a condition of marriage. However, the shape and size are not specified. Anything of value can be used as a dowry. The tradition of the people of Tanjung Senang sub-district is that the dowry is in the form of gold. The problem of this research is: what is the perspective of Islamic law on the practice of dowry in the form of gold in the Tanjung Senang sub-district community? After collecting data in the form of interviews and analyzing it, this research concludes that: The tradition of dowry in the form of gold is inherent and brings benefits to the people of Tanjung Senang District, and is in line with Islamic law and Positive Law in Indonesia. The dowry value is related to the education, profession, and social status of the future wife and husband, and the family discussions between both parties. There is a wedding dowry in the form of gold alone or added with other items. This tradition is in line with and accommodated by Islamic law and positive law in Indonesia.

Philosophical Foundations and Human Rights in the Bajapuik Tradition: Bridging Local Wisdom and Islamic Law in Minangkabau Marriage Practices

This study explores the philosophical values and human rights implications within the Bajapuik tradition, a distinct matrimonial practice of the Padang Pariaman tribe in Sumatra. Explores the philosophical values of the unique amalgamation of local wisdom and Islamic law as an example of integrating cultural heritage with religious principles in marriage. As qualitative descriptive field research, data were gathered from interviews and documentation from a diverse group of informants, including religious leaders, traditional leaders, community leaders, and the people of Padang Pariaman. By utilising a sociological approach, the study examines the social realities of the Bajapuik tradition, mainly focusing on its dowry practice, particularly the maslahah (general welfare) concept. Contrary to typical dowry practices, in the Bajapuik tradition, the bride’s family provides the dowry to the groom, symbolising respect and equality rather than economic burdens. This study highlights that the Bajapuik tradition is not merely a transactional stage in the marriage process but a more profound expression of community bonds and shared values. The findings emphasise the strong philosophical values of mutual respect and companionship inherent in the Bajapuik tradition, demonstrating its alignment with Islamic law and human rights values. This research reveals how the Minangkabau’s adherence to religious and local wisdom significantly reinforces human rights within traditional practices. Furthermore, the study examines the extent to which the Bajapuik tradition achieves the objectives of maslahah in marriage. The results show that the Bajapuik tradition supports general welfare (maslahah) by strengthening social bonds, upholding the dignity of women, and ensuring justice and equality in marital relationships, offering a new perspective rarely explored in previous studies.

TRADITIONAL DOWRY IN REPRESSING PAPUAN WOMEN’S POLITICAL REPRESENTATION JAYAPURA CITY LEGISLATIVE 2014-2019

This research investigated the impact of traditional dowry payments on the low political representation of indigenous Papuan women in the Jayapura City legislature from 2014 to 2019. Despite the election of four indigenous Papuan women to the Jayapura City legislature in 2014, there remains a significant gap in representation. This qualitative research gathered data through interviews with 30 respondents, including seven influential community figures, seven husbands of indigenous Papuan women, six Papuan students, two lecturers, three members of political parties, two female Papuan legislators, one representative from the General Election Commission, one member of the Papuan People’s Council, and the head of the Population and Civil Registry Service. Observational data were gathered from the General Election Commission Office and the indigenous Papuan community in Jayapura City. Documentation review further supplemented the research, focusing on legislative representation data, voter turnout, and customary dowry payment records for indigenous Papuan women. The data underwent rigorous re-validation to ensure the analysis accurately reflected the reality of how traditional dowry practices hinder the political participation of indigenous Papuan women in the Jayapura City legislature during the specified period. The findings reveal that the obligation for indigenous Papuan women to adhere to their husbands’ directives, a consequence of dowry payments, significantly limits their ability to engage in political activities, including legislative candidacy and community campaigning. This restriction was exemplified in the 2019 election, where only one indigenous Papuan woman was elected to the Jayapura City legislature.

DOWRY PRACTICES IN LAMPUNG PESISIR TRADITIONAL MARRIAGES: AN ISLAMIC LEGAL PERSPECTIVE

In Indonesia, Islamic law requires that the giving of a dowry in marriage involves mutual agreement between the prospective groom and bride. In Padang Ratu Village, the practice of dowry does not deviate from Islamic principles. Instead, the dowry amount is agreed upon by both parties, influenced by the prospective bride's family's demands for specific amounts and forms of dowry, which may include money and goods. If the prospective groom’s family agrees to these terms, the marriage can proceed. This research explores two main questions: the implementation of traditional dowry practices in Lampung Pesisir, Padang Ratu Village, Wonosobo District, Tanggamus Regency, and the Islamic legal perspective on these practices. The research employs normative legal research with a descriptive approach, utilizing historical and legislative methods. Secondary data are analyzed qualitatively. The findings indicate that while only half of the dowry amount is explicitly mentioned during the marriage consent process classifying it as musamma dowry the practice of providing dowry in the form of goods does not contravene Islamic law.

Dowry as an Exercise of Exploitation Despite Prohibition

A custom that is being swaddled as a practice of gifting women for financial security after their marriage or for building a strong bond between both the families is making the patriarchal behaviour stronger and is deleterious to the bride and her family. According to the report of the National crime record bureau, one dowry death every hour at rock bottom. The Asian women human rights commission states that the practice of dowry leads to death of around 25000 women between the ages of 15 and 34 years [1]. This harmful practice is continuing to persist in India in this 21st century which is not due to lack of legislation as the Indian legislature has passed Dowry Prohibition Act, 1961. Domestic violence and cruelty occur against women when the receiving end is not satisfied with the dowry brought in. Regardless of having a law which prohibits dowry, nothing has stopped the nation from practising it. This study discusses in detail about the origin of the dowry system in India, its transformation over the period, the reason for bullheaded behaviour of society in not letting go of the practice in spite of being in aggrieved side, enactment of prohibition not in unison with Volksgeist theory.

COMMUNITY PERCEPTION TOWARDS DOWRY PRACTICE AND ITS ECONOMIC CONSEQUENCES

This research investigated community perception towards dowry practice and its economic consequences in District Malakand, Khyber Pakhtunkhwa, Pakistan. A total of 230 respondents were selected through simple random sampling technique to portray information. Chi square (χ2) and Gamma (γ) test statistics were used to determine the level of association and strength and direction between variables. The results indicated that 86.6 percent respondents viewed that sufficient dowry is considered as symbol of honor and respect, dowry payment is essential for marriage was disclosed by 60.9 percent respondents and 96.6 percent respondents considered dowry practice an evil. Furthermore, respondents perception about dowry practice was found significant (P < 0.05) and positive (γ =1.000) with dowry is paid in cash. Similarly, community perception about dowry practice was found significant (p<0.05) and positive (γ=0.999) with dowry payment in material shape like jewelry, land, cattle. Moreover, a significant and positive association was found between community perception about dowry practice and due to demand of huge dowry the poor girls remain unmarried (P <0.05, γ = 1.000). In addition, the association of community perception about dowry practice was found significant and positive with sufficient dowry help women in problematic situation (p<0.05, γ =1.000) and with dowry is paid to ensure economic stability of daughter and sister in future (P <0.05, γ= 0.898). The results concluded that community considered dowry as an evil which leads to so many problems like the poor girls remain unmarried due to demands of huge dowry and make poor families economically indebted.

Dowry Practice among Madheshi Community of Dhanusha District of Nepal Continuity and Change

Dowry system is a burning issue in the Nepalese and Indian society. In Nepal, dowry practice is more prevalent in the Tarai region in the border areas between Nepal and India. Dowry practice has been found mostly in higher caste and higher educated family of Madheshi people. Among them Yadav and Sah Caste has its higher and higher practices. They have been found to giving continuity of dowry to main social prestige and can't leave the social cultures that have strongly rooted in Madheshi community. It is difficult and bad situation of Tarai in regards of women violence that is directly and indirectly interlinked with dowry practice. So in this article I argued that practice of dowry is increasing day by day but the cases are in hidden way. Based on key informants this study highly demands for removing of this dowry practice from Tarai. It is needed of further research activity, effective formulation and implementation of government Laws & Policies and to punish those who are directly and indirectly involved in giving and taking dowry. Thus way it is expected that the life of young married girls could be saved in the Tarai region of Nepal, particularly in my study area.

Budaya Money Politic di Indonesia dalam Tinjauan Qawa'id Fiqhiyyah

Indonesia, which adheres to a democratic system, holds the people’s party in the implementation of general elections (elections) which are held every five years. Each edition of the general election (election) is always characterized by the practice of “money politics”. In the development of the term money politics, the media called it “political dowry”. Political dowry is the cost incurred to cover the cost of running a political party (political party) from the grassroots to the central level. Money politics held by successful teams is considered something realistic in getting votes. The general election (election) was initially real, moving towards transactional. This cannot be separated from the behavior of the Indonesian people which continues to develop in responding to the implementation of general elections from the beginning to the end of 2019. This paper responds slightly to the practice of political dowry which continues to exist in every five-year edition. In fact, this practice can be said to have been deeply rooted and become a culture of society in gaining votes in general elections (elections). Fiqh rules are one of the tools in determining cases in Islamic law. Al-’ādatu muhakkamah is one of the five principles of fiqh. al-’ādatu muhakkamah in its concept strongly adheres to two elements, firstly the element of al-’adah (customs) that exists in society, and secondly the element of ‘urf which contains good values in society. Equipped with several branches of the rules, then the writer calls it “al-’ādatu muhakkamah frame”. Because conceptually in these rules there are several limitations that become rules that are not free in absorbing and judging from the cultures or customs that develop in society. Political dowry in Indonesia has become entrenched because this practice has been carried out for quite a long time. based on the concept of al-’adatu muhakkamah cannot be allowed meaning it is prohibited (haram). With the indication that the culture of dowry politics is not part of a culture that has ma’ruf (kindness) values even though this has been assessed by the majority of society as something normal and commonplace. Furthermore, the effect of the political dowry is the beginning (root) of the corrupt practices by the elected candidates in the future.

Child Marriage in Tarai Region of Nepal

This article is on the causes and consequences of child marriage in Dhanushadham Municipality of Dhanusha District that is in provision-2, Tarai Region of Nepal. Child marriage is not a new phenomenon in Nepal. The problem of child marrige was seen in Tarai region of Nepal, especially it was seen in rural area among lower caste people like; Dalits(Mushahar, Chamar & Dom) and also in some higher caste like;Yadav, Sah and Brhaman. My argument in this article is; Child marriage is socially constructed , although the scenary has some changed that youths have been found responsible for doing early marriage for the self sufficient of sexual relation. This study relies on qualitative disscussion and researcher applied purposive sampling method for collecting details information on both primary as well secondary data. Findings of the study show that marriage is not a biological event like birth or death; rather it is a social event that is determined by the society. One of the major factors for child marriage is dowry practice in Tarai that badly affected life of girls and women violence has increased due to early marriage and dowry practice. It highly shows that less dowry demand in child marriage and it incase of higher education demand high dowry. Furthermore, the study requires further study in whole province-2 and awareness among people. It highly demands to give quality and higher education for both son & daughter for ending child marriage and dowry practices. Government need to effective monitoring and strong rules and policies to decrease women violence in Tarai.

EKSISTENSI MAHAR DALAM PERKAWINAN MENURUT KHI DAN FIQH ISLAM

This research talks about the existence of dowry, which in fact found that the practice of dowry is a very urgent thing in the life of Muslims. Likewise, the existence of dowry in fact is also very important in a marriage. This research is classified as literature research with a qualitative approach. The methodology in this article uses the legal research method. This research tries to reveal the existence of dowry in a marriage according to legal opinions, namely the views of the Compilation of Islamic Law (KHI) and Islamic fiqh, of course this study will try to elaborate on the concepts contained in marriage regulations in Indonesia or KHI with Islamic fiqh.

Urf Review of The Practice of Gold Marriage Mahar in The Community of Tanjung Senang District Bandar Lampung

This study aims to reveal and analyze the practice of marriage dowry in the form of gold in the people of Tanjung Senang District, Bandar Lampung in the perspective of 'urf. The method used in this research is a descriptive analytical field research. Primary data in the form of interviews with the community in Tanjung Senang District, Bandar Lampung, then supplemented with secondary data. The results of this study indicate that: the tradition of the people of Tanjung Senang District, Bandar Lampung, it appears that the dowry in a marriage must be in the form of gold, whereas in Islamic law the form of the dowry is not determined in marriage, everything that has value can be used as a dowry. For the people here, dowry other than gold is considered unusual, the tradition of dowry in the form of gold is inherent, this tradition is considered good, it does not conflict with Islamic law, and brings benefit to society in general. This tradition is a form of love and affection, sincerity, and responsibility for the prospective husband to his prospective wife. The nominal is related to the level of education, social status, ethnicity, and profession based on the agreement of the parties. The conclusions of this study are: in the perspective of Islamic law, by referring to the rules of urf, that is to see the traditions/customs that have been attached to the community, and to see the philosophy of the practice of giving dowry as a form of appreciation for the social status of a woman, with the practice of giving this dowry is to achieve a benefit between the two prospective brides and even between large families, then it is not against Islamic law.

How to reduce Domestic Violence against married women? a mixed methods study from rural Tamil Nadu.

:Background:Despite government legislations for protection of women, domestic violence (DV) continues to remain as a public health problem in India. Objectives: 1. To find out the prevalence of various types of self-reported DV among married women of 18-45 years of age and to identify its social determinants and their help-seeking behavior. 2. To understand the solutions from key informants’ point of view. Methods:It was a sequential explanatory mixed methods study design, which consisted of quantitative (Survey) followed by qualitative (Interviews) phase. A representative sample of 360 married women was chosen by two-stage cluster sampling from villages in Tamil Nadu, South India. The female investigator conducted the survey by house to house visit. Post-survey, six key informant interviews were conducted to explore the solutions and suggestions from experts’ point of view. Bivariate and multivariate regression analysis was carried out to identify the significant predictors of DV. Manual content analysis of qualitative data was done. Results:The overall prevalence of spousal DV was 49.5% [95% CI: 44.3-54.6] in the last one year. In multivariate analysis, two factors namely 'current alcoholism in husband' and 'controlling behavior of husband' were found to be the significant predictors of DV. In order to prevent alcoholism in husband, the key informants suggested deaddiction services and measures to limit access to alcohol. Furthermore, to prevent controlling behavior of husband, the key informants suggested women’s empowerment, employment, helplines, responsible parenting, social change in dowry practice and gender equality. Conclusions:The prevalence of spousal DV was found to be high. Current alcohol consumption and controlling behavior of the husband were the important determinants of domestic violence. Key informants suggested interprofessional approach consisting of deaddiction services, women empowerment and strengthening of family life to address the problem of DV.

Land will tear us apart: family-farm division and real estate market in Slovenia (sixteenth to eighteenth centuries)

ABSTRACT The article addresses the question of family and farm in the eastern Alpine area in the pre-statistical period in the case of Slovenia. In particular, it questions the prevalence of the ‘Bauer-type’ family, in which the farm is indivisible, the male farm head has a pronounced autocratic power, while his siblings and other family members are relegated to a subordinate role. Since family and kinship history research in early modern rural Slovenia doesn’t offer sufficiently solid foundations, the division of farms is investigated as a signal of the absence of the ‘Bauer’ model and instead of the presence of a partible succession system. The figures on farm division in different areas in the long run are integrated by information on inheritance and dowry practices, taken from the literature and archival sources. Furthermore, by identifying the actors on the peasant land market, who were entitled to sell and purchase farms and plots, family and gender-related aspects of land-ownership rights are disclosed. The research combines scholarly literature with archive sources to present regional overviews and case studies, on which it reconstructs a wholly original and comprehensive insight into family, farm and land market in Slovenia. The resulting picture is more complex than the simple extension of the ‘Bauer’ family-type would suggest, somehow resembling the composite situation of Tyrol, and it reverses the existing interpretation in Slovenian literature. In fact, farm divisibility seems to prevail, although indivisibility was present. Partible succession was the rule, both in the case of divisible and indivisible farms. The prevailing customary law among peasants was partible inheritance, preferably to males, combined with a dowry system and the separation of property between spouses.

Banned by the law, practiced by the society: The study of factors associated with dowry payments among adolescent girls in Uttar Pradesh and Bihar, India.

Despite the prohibition by the law in 1961, dowry is widely prevalent in India. Dowry stems from the early concept of 'Stridhana,' in which gifts were given to the bride by her family to secure some personal wealth for her when she married. However, with the transition of time, the practice of dowry is becoming more common, and the demand for a higher dowry becomes a burden to the bride's family. Therefore, this study aimed to determine the factors associated with the practice of dowry in Bihar and Uttar Pradesh. We utilized information from 5206 married adolescent girls from the Understanding the lives of adolescents and young adults (UDAYA) project survey conducted in two Indian states, namely, Uttar Pradesh and Bihar. Dowry was the outcome variable of this study. Univariate, bivariate, and multivariate logistic regression analyses were performed to explore the factors associated with dowry payment during the marriage. The study reveals that dowry is still prevalent in the state of Uttar Pradesh and Bihar. Also, the proportion of dowry varies by adolescent's age at marriage, spousal education, and household socioeconomic status. The likelihood of paid dowry was 48 percent significantly less likely (OR: 0.52; CI: 0.44-0.61) among adolescents who knew their husbands before marriage compared to those who do not know their husbands before marriage. Adolescents with age at marriage more than equal to legal age had higher odds to pay dowry (OR: 1.60; CI: 1.14-2.14) than their counterparts. Adolescents with mother's who had ten and above years of education, the likelihood of dowry was 33 percent less likely (OR: 0.67; CI: 0.45-0.98) than their counterparts. Adolescents belonging to the richest households (OR: 1.48; CI: 1.13-1.93) were more likely to make dowry payments than adolescents belonging to poor households. Limitation of the dowry prohibition act is one of the causes of continued practices of dowry, but major causes are deeply rooted in the social and cultural customs, which cannot be changed only using laws. Our study suggests that only the socio-economic development of women will not protect her from the dowry system, however higher dowry payment is more likely among women from better socio-economic class.

Association of dowry practices with perceived marital life and intimate partner violence

Objective: To understand the perceptions of women about the influence of dowry customs on their marital life and on intimate partner violence (IPV) in a marriage. Method: This was a cross-sectional study on married women of reproductive age in Karachi, Pakistan between 2008 and 2009. Data was collected through a reliable questionnaire developed by World Health Organization, which was validated at local context and has been translated in to Urdu and then back translated in to English. Results: This study found that women whose marriages were decided conditionally on the provision of dowry to the groom’s family reported it to have had a positive impact on marital life (aOR: 11.5). Consenting to a marriage was positively associated with positive marital life (aOR: 36.8), as was the case when the marriage was contingent on dowry to be given to the groom’s family (aOR: 10.4). Provision of a dowry was not protective from physical (aOR: 3.7), sexual (aOR: 3.7), or psychological violence (aOR: 8.9). Conclusion: Dowry practices exist in Pakistani culture, despite the fact that dowry wives experience IPV. However, women perceive that the provision of dowry to groom’s family has a positive impact on marital life. In the immediate future, to protect women in and entering into marriage, there should be a strengthening of women’s organizations to provide legal, social and medical supports to women in need as well as the training of medical and paramedical professionals to recognize and respond to IPV. Continuous...

Local Elections (Pilkada): Money Politics and Cukong Democracy

Local elections (Pilkada) still face problems, both technical and substantive. Efforts to improve have been made several times by revising the law regulating local elections (Pilkada). In the simultaneous local elections in 2020, money politics arose again. The issue of cukong democracy practices depicted capital owners' power to finance local leaders candidates to contest local elections (Pilkada). This study explores and structures the problems underlying money politics in local elections (Pilkada), which formulate alternative solutions based on logical reasoning. The exploration and formulation of issues and the preparation of alternative solutions are carried out using strong arguments to ensure the conclusions' plausibility. The practice of money politics can occur in two main areas, namely in ​​the nomination process in the form of political dowries paid by candidates to political parties. In the campaign area, the condition of buying and selling votes carried out by candidates with voters. The practice of political dowry occurs due to the limited alternatives that a person can use to run for regional head elections. The nomination mechanism is much more difficult and costly through individual channels, so paying political dowries to political parties is the easiest and more specific option. The practice of money politics occurs because of voters' mental attitudes who are not rational, and the system of sanctions still supports the way of buying and selling votes. Alternative solutions to money politics in these two areas are compiled by doing a simulative analysis that can eliminate the practice's root causes. Decreasing the threshold for candidate submission by political parties, adopting the maximum point for political party support, reducing the number of voter support requirements for individual candidates, eliminating political dowries in local leader nominations, and simultaneously reducing costs for individual candidates. Adopting criminal sanctions for givers in the practice of buying and selling votes is an alternative solution in preventing the way of buying and selling votes in local elections (Pilkada).

Liberation of Women: Activities of Women’s Indian Association in Colonial Tamilnadu, 1917–1945

Indian Women in course of time, lost their ‘honoured status’ in the society. The flangled shastric injunctions, dead customs and usages made their life miserable. The call of resurgence came from the west and a galaxy of socio religious reformers came forward to champion the great cause. To uplift the woman folks, women leaders felt an inner urge of conscience and showed the will and determination to attain the goal of emancipation. The outcome to the above effort was the eradication of widowhood and all other evil practices. Socially, politically and economically the condition of Tamilnadu during the early part of the 20th century was not conducive. Socially different customs and conventions prevailed everywhere. The position of women in the society was deplorable. Child marriage paved the way for the increase of child mothers and early widows. Early attempts to restrict this evil practice of child marriage by legislation did not bear fruit. The Age of Consent Act, 1891, had little effect to restrict child marriage. The cruel practice of dowry had become a deep-rooted social malady leading to the economic exploitation of women. Due to the materialist approach towards life and westernization the demand for dowry had become rampant and too much exacting. The dowry was called as Stridhana. Concubinage was a common practice of the day. According people kept women illegally for their private pleasures. Polygamy was prevalent everywhere in Tamil country.

Education, gender, and generational change: The transformation of dowry in village Nepal

AbstractIn a small Bahun village in Gorkha district, West Nepal, in only one generation, there has been a huge shift to educating young women and including them in modernity. Ideologies of ‘gender equality’ in education that are promoted in development programs and discourse, and in Maoist rhetoric, have been powerful drivers behind this. In this paper I highlight the gender and generational dynamics of the changing relationship of women to education in Nepal. I argue that the move to educating women is not a simple one, nor is it necessarily a development success story. The importance placed on educating the younger generation, including women, is also very much tied to local Bahun culture, marriage values and status. Bahun villagers of Ludigaun place great importance on both education and marriage. When combined, I argue, education has in fact become dowry. While there have been transformations in education and other modernising processes, as well as in dowry practices, in this paper I show that they have come to maintain traditional hierarchies and to support the status making of the educated Bahun man.