Understanding Of Marriage Research Articles

Marriage and Family in Putin’s Russia: State Ideology and the Discourse of the Russian Orthodox Church

The Russian Orthodox Church (ROC) presents itself as a defender of traditional Christian values. Among these values, representatives of the ROC mention concern for marriage and family. To what extent is the position of the ROC an expression of commitment to the traditional Christian concept of marriage and family? In this article, we analyse the contemporary Orthodox discourse in Russia since Kirill Gundyayev became the Patriarch of Moscow in 2009. From a political science and security studies perspective, we highlight the main ideological elements of this discourse. We contrast these elements with similar content in Russian official documents and Vladimir Putin’s statements. An analysis of what the ROC says about the problems and protection of marriage and family in Russia, against the background of Putin’s statements and the actions of the state authorities, shows that the ROC’s discourse on marriage and family echoes the main themes of the political discourse controlled by the state authorities. In its understanding of marriage and in its efforts on behalf of the family, the ROC represents a conservative doctrinal position. Although, in doctrinal terms, it essentially expresses the traditional Christian teaching on marriage, the strong ideologisation and securitisation of demographic issues in Russia are also reflected in church discourse.

Hubungan Tingkat Pengetahuan Remaja tentang Pernikahan pada Usia Remaja dengan Kejadian Pernikahan Remaja saat Pandemi Covid-19 di Kecamatan Kedungbanteng

According to WHO data from 2016, marriage by a partner or one of the partners still belongs under the definition of a child or teenager under the age of 19 years. According to research done by the Ministry of National Development Planning/Bapenas during this pandemic, some 400,500 females between the ages of 1,017 and 1,017 were at risk of getting married early because of the Covid-19 pandemic. More than 64,000 requests for marriage tax exemptions for children in 2020. This study aims to determine the correlation between teenagers' knowledge of early marriage and the occurrence of early marriage during the COVID 19 pandemic. An observational analytic analysis with a cross-sectional approach was the methodology used in this study. In this study, a total of 3855 male and female teenagers in the Kedungbanteng Sub District, aged 16 to 19, were used as the population. Purposive sampling is used to choose the 97 adolescents as the sample. The findings of this study based on the Gamma test, revealed a -value of 0.020 (0.05), indicating a significant correlation between teenagers' understanding of marriage during teenage and the frequency of early marriage in Kedungbanteng Sub District, Banyumas Regency. It is hoped that young people will avoid getting married and is also expected to provide advice or guidance to teenagers about getting married at teenage in this village.

Kenyan Catholics’ Religiosity and Understanding of Marriage on the Basis of Individuals Associated with Shalom Center in Mitunguu: Educational and Pastoral Perspective

This article presents the results of research into religiosity and understanding of marriage among a selected group of young Catholics, all of whom are current students or graduates of Shalom Center in Mitunguu, Kenya. The goal of our study was to determine the correlations between the two variables so as to reach some conclusions and suggestions for religious education and pastoral care. The research made use of Stefan Huber’s Centrality of Religiosity Scale, while the respondents’ understanding of marriage was analyzed with the use of a questionnaire prepared by the authors of this study. As our research shows, one’s Catholic understanding of marriage increases alongside an increase in interest in religiosity and in one’s religious convictions, while it does not correlate—or does so only weakly—with a centrality of religiosity. Correlations with centrality occurred more often among men than among women. Mutual connections were most frequent among the youngest group of respondents, those who were up to 20 years of age and current students. This may indicate that religious formation and education of youth in the Shalom Center exerts a clear impact on shaping Catholic views on marriage. With the passing of time, traditional cultural precepts seem to gain prominence among the graduates.

Salt, Smurthwaite, and Smith: The Origins of the Modern Legal Identity of the Church of Jesus Christ of Latter-day Saints

Salt, Smurthwaite, and Smith: The Origins of the Modern Legal Identity of the Church of Jesus Christ of Latter-day Saints

The Role of the Church in the Transformation of ‘No Sex Before Marriage’ Social Norm in Tanzania: From Shameful to Responsible Sex

Social norms comprise of “the rules and standards that are understood by members of a group, and that guide and/or constrain social behaviour without the force of laws. Social norms are the public rules of action and thought, acting as the backbone of societal habits, routines, and customs, and legal frames. In African settings, influence is organized mostly along with the gender, age, and religious structures. Religious people play the spiritual and advisory roles in the sexual activities of the adolescents. The standing norm drawn from the religious and social beliefs is “no sex before marriage.” In the communities where the research was done, sex was traditionally linked to marriage. Today more than ever, the Church is currently confronted with a divergence of opinion about sexual relationships and marriage. The reality of our society is the question as to whether the traditional understanding of marriage is still relevant as far as facilitating the believers to make meaningful and responsible choices. The intention of this paper is not to dismiss or under-value the institution of marriage, but rather to re-negotiate the structure of sexual matters in our modern society. The paper works with the concept of social norms in order to shed more light on the role of the Church in the transformation of social norms. Using a thematic analysis on a hypothetical case of a pregnancy of an adolescent in a community, data was interrogated with a series of questions for measuring norms, namely: who the reference group is, what is typical in the group, what is approved of in the group, and whether or not the social norm is conjoint or disjoint.

Marriage, the New Testament, and pastoral ministry

There is a diversity of teaching about marriage in the New Testament. Opening up this diversity provides a pastorally more generous, and theologically more adequate, understanding of marriage than claiming, and then finding, an alleged unanimity of view. The article considers, in chronological order, the teaching of Paul, the teaching of Jesus in the Gospels, and the teaching of the later Letters on marriage, acknowledging the differences. It then suggests several pastoral benefits for ministry arising from the acknowledgement of the diversity of teaching.

AKIBAT PERPISAHAN KEDUA ORANG TUA YANG DISEBABKAN PERSELINGKUHAN

It is natural that two human beings of different sexes, a man and a woman will be attracted to each other to form a life together in the household with the aim of forming a happy, peaceful, and prosperous family. However, human hopes cannot always be fulfilled as what they aspire to as that hope is only a mere hope without being able to be realized into reality. In the Law No. 1 of 1974 provides an understanding of marriage. Article 1 states that marriage is an inner and outer bond between a man and a woman as husband and wife, with the aim of forming a happy and eternal family (household) based on th e Belief in the one and only God. Keywords : Divorce, Infidelity

Measuring Marriage and Cohabitation: Assessing Same-Sex Relationship Status in the Current Population Survey.

Since June 26, 2015, marriages to same-sex couples have been legally recognized across every state in the United States, bringing new challenges to measuring relationship status in surveys. Starting in 2015 for select households and in 2017 for all households, the Current Population Survey (CPS) used a new household roster that directly identified same-sex and different-sex cohabiting and married couples. We gauge how the estimates and characteristics of same-sex couples vary according to old and new roster categories using the 2015/2016 and 2017/2018 CPS. Employing the new roster, we distinguish the sociodemographic characteristics of married and cohabiting same-sex couples. These findings have implications for the measurement of same-sex couples and our understanding of marriage among sexual minorities.

Second Wife, Second Life: Polygyny among Migrants from Central Asia in Moscow

Abstract This article focuses on transnational polygamous marriages of migrants in Russia and how transnational polygynous practices influence people’s understanding of marriage, love and family. The paper shows how polygamous migrant marriages are negotiated between families, by presenting the perspective of individuals involved in such relationships in Russia. It argues that transborder relationships contribute to the transformation of social interactions. People function in two or sometimes more countries, creating opportunities for parallel partnering or other options that influence family networks in the migrants’ countries of origin.

The article, in the context of the contemporary status of the Arctic, examines the legal and political documents adopted by China, Japan and South Korea in regard to their arctic policy, including those agreed upon by these three States. The alarming reaction to such documents in the Arctic coastal states, firstly, in the USA and Canada, is also considered in

The article analyzes the current state of doctrine and law enforcement practice on one of the most pressing problems of modern family law — the regime of spouses’ personal property. Currently, there are no serious doctrinal studies on this issue. A uniform practice of the Supreme Court of the Russian Federation on some problems has not been established, on others it raises more questions than answers. The authors of the article propose to start from the understanding of marriage as a kind of economic union of a man and a woman and make an attempt to develop an approach to determining the fate of income from the use of personal property of each spouse, as well as the proceeds from the sale of such property, that is understandable and convenient both for the spouses themselves and for third parties entering into property legal relations with the spouses. It seems that the registration of a marriage should lead to the consolidation of any property acquired during the marriage, with the exception of that which is directly listed in the Family Code of the Russian Federation. The authors insist that the exceptions to the general rule are not subject to broad interpretation in this case. Thus, both the income received from the use of the personal assets of each of the spouses, and the proceeds from the sale of such assets, should enter into common joint ownership. This approach does not diminish, however, the right of any of the spouses to demand from the court, when dividing the property, deviations from the principle of equality of the spouses’ shares in the acquired property. This takes into account the contribution of each of them to the creation and augmentation of common property, including through the investment of income received from the use and sale of personal assets.

A theology of marriage: A biblical or a cultural construct?

This article argues that the contemporary mainline understanding of marriage (theology of marriage), especially in the local South African denominational context, is not ‘based on the Bible’, but rather on a cultural construct. Moreover, this construct is not based on Judeo-Christian values and norms; it is the result of early Christianity’s enculturation into the world of the Roman Empire. It is also argued that a definition of Christian marriage as being an institution originated by God, consisting of a monogamous and lifelong relationship between a man and a woman, cannot be based on the Bible. The reason for this is that the institution of marriage in ancient times was something totally different from what we understand today, the fact that the Bible also gives evidence of different understandings (forms) of marriage from the time of the patriarchs up to the 2nd century, and that Jesus, Paul and the Church Fathers preferred celibacy to marriage. Contribution: This article aim to contribute to the current discussion, especially in the local South African denominational context, on the institution of marriage as being ‘biblical’, and its relationship to same sex-relations being typified as marriages.

Premarital Education in the Catholic Church: Exploring Retrospective Perceptions of Effectiveness of a Theologically Oriented Program on Relational and Spiritual Outcomes

The effectiveness of a theology-focused marriage preparation program was tested for a group of Catholic couples (N=200). Each couple had been married for less than five years and participated in the same program. The program covered a variety of topics from communication enhancement to a Catholic theology of marriage, including marriage as a vocation and natural family planning. The study assessed the retrospective perceptions of change for relational and spiritual behaviors and attitudes, in light of these theological and relationship teachings. Couples reported increases in positive thinking about the relationship, deeper understanding of marriage as a vocation, and improved communication. However, the program produced less change in Mass attendance, and NFP practice. Results were moderated by cohabitation history, support of mentor couples and length of marriage. Views of marriage in terms of vocation and increased knowledge of NFP were indirectly linked to higher relationship satisfaction via improved communication.

Child marriage practices among the Rohingya in Bangladesh

BackgroundPrevious research suggests that child marriage may be accelerated during times of crisis and insecurity as resources are scarce and child marriage may be a survival strategy for girls and their families. In 2017, the Rohingya experienced a mass displacement to Bangladesh in response to escalating violence in Myanmar. This displacement has resulted in an estimated population of nearly 1 million Rohingya living in Cox’s Bazar.MethodsWe conducted in-depth interviews (n = 48) and focus group discussions (n = 12) with Rohingya male and female adolescents and young adults (14–24 years), and program managers and service providers (n = 24) working in Cox’s Bazar to understand their experience of living or working in the camps, preferences for timing of marriage, and marriage practices in Myanmar and in the camps. We also interviewed Bangladeshis in the host community to complement our understanding of marriage in the camps and its influence in the broader community. Our primary objective was to describe how displacement influenced marriage timing and practices.ResultsWe found that child marriage is a strong cultural phenomenon among the Rohingya, primarily rooted in socio-cultural and religious beliefs around readiness for marriage. Although child marriage was practiced by the Rohingya in Myanmar, specific state law and oppression by military forces prevented many from marrying before age 18. Now this preference is more easily practiced in the camps in Bangladesh where the displaced Rohingya experience less marriage regulation. Host community participants perceive the presence of the Rohingya as encouraging both polygamy and child marriage in their communities, leading to tension among the host community.ConclusionsOur findings support evidence that conflict and displacement increase child marriage in populations already vulnerable to child marriage by exacerbating gender inequities. However, our findings also suggest group norms around religious and cultural preferences for age at marriage play a significant role in post-displacement behaviors surrounding marriage.

Current Muslim Understandings of Classical Family Law in a Modern Secular Context: Germany as a Case Study

This paper presents the initial results of an anonymous pilot quantitative survey on Muslims’ conception of marriage and divorce, which was conducted in Germany between February and June 2018. The goal of the survey was to assess the attitudes held by Muslims towards these issues. Specifically, the questions aimed at identifying the potential role of the European context in the modification of German Muslims’ understanding of marriage and divorce and gender roles, as well as interreligious marriage, mediation, and the role of the secular state in daily life. The results of this survey, although not representative of all Muslim perspectives on secular law, indicate dialogic exchange between Islamic and Western secular conceptions of family law. Contrary to some current assumptions concerning Islamic family law in Europe, the survey shows that there are many Muslims who are in favour of both conceptions (the religious and the secular) and wish to find a balance between them.

Marriage and Money Entangled: Commodification, Agency, and Economic Analysis in Chinese Marriage Payment Lawsuits

Author(s): Zhang, Yiran | Abstract: Lawsuits about groom-to-bride marriage payments are arriving in Chinese courts, challenging traditional ideas about marriage formation. Through the lens of case files, I examine the dissolution of marriages (or quasimarital relationships) formed by marriage payment agreements and analyze the anticommodification views expressed by feminists and legal scholars. In these cases, judges wrestle with two competing considerations: their own antimarriage payment and pro-groom views on one hand and the litigants’ economic conception of marriage on the other. The former urges judges to rule for the grooms, and the latter for the brides. In balancing these two considerations, judges generally order a partial or full repayment of the payment when the relationship dissolves. I also examine feminist concerns of voluntariness and fairness in the commodification of sexuality. The current theoretical and judicial frameworks do not account for the divergent power dynamics in individual cases; as a result, the case rulings do not respond appropriately to brides and grooms with differing degrees of agency. These blind spots may have unintended consequences, including inflating prices and reinforcing gender-based asymmetries. In this Article, I argue that judges should rely on economic analysis rather than moral judgment to better account for the actual dynamics of marriage payment arrangements. Framing my analysis is a transactional conception of marriage and an economic approach to family, both of which have the potential to further our understanding of marriage and to advance gender equality.

ANALYSIS OF LAFADZ TA'LIQ TALAK IN ISLAMIC LAW PERSPECTIVE AND CIVIL LAW OF MARRIAGE/COMPILATION OF ISLAMIC LAW

Actually marriage is a sacred thing. The contract that unites the two opposite sexes is bound strongly (mitsaqan ghalizha). A strong agreement is concluded in the agreement between the guardian and the prospective husband. Indonesian civil law requires saying sighat ta’liq husband to his wife. The core content of sighat ta’liq is a conditional divorce between the two if the conditions have been fulfilled. Islamic law considers marriage to be legitimate if it has enough conditions and pillars, without sighat ta'liq. Indonesian law requires the requirements of sighat ta'liq in government policy through the decree of the minister of religion number 3 in 1953. The purpose of the existence of sighat ta’liq is to protect the wife from the abuse of her husband, if the husband violates the wife has the right to sue the religious court (divorce). Lafadz sighat ta’liq was made referring to the regulation of the minister of religion number 2 in 1990, but the lafadz contained a new understanding of marriage and the promise of divorce. Compilation of Islamic Law (KHI) as an explanatory regulation from UUP number 1 of 1974 Article 46 paragraph 3 does not require sighat ta’liq.

Marriage as a Marker of Secular Inclusion? Oral History and Lesbian and Gay Narratives on Marriage in Contemporary Australia

Same‐sex marriage has been one of the most widely discussed social issues in contemporary Australia for some time. In late 2017, after holding a contentious national postal survey that year, the Australia government introduced legislation allowing same‐sex couples to marry. This article draws on a major national lesbian and gay oral history project conducted in partnership with the National Library of Australia between 2012 and 2015, when discussions of same‐sex marriage were becoming increasingly widespread. It investigates the way interview subjects incorporated marriage into their narratives. In doing so, it highlights how understandings of marriage — both amongst lesbian and gay people and heterosexual people — have shifted and evolved over time. While some subjects saw marriage as a somewhat outdated, religious, and patriarchal concept, many others invested personal significance in the institution, arguing that allowing gay men and lesbians access to marriage would be a strong symbol of social progress and equality in a secular society. We conclude with one young interviewee who had managed to reconcile his faith with his sexuality and desire for marriage equality.

The Polygamy Question: Missions, Marriage, and Assimilation

Polygamy was a vexed question for missionaries in the Northern Territory of Australia. In the mid twentieth century, Christian missions of various denominations worked with the Australian Commonwealth Government to achieve a policy of assimilating Aboriginal people into white Australian culture. Yet there was little consensus as to how this assimilation policy could or should be applied to Aboriginal marriages. This article demonstrates that the issue of polygamy exposed divisions between church and state as well as among Christian denominations over their understandings of marriage. These differences stemmed from differing spiritual visions of assimilation in Australia. The conflicts over marriage in the Northern Territory, therefore, reveal that assimilation, and settler‐colonialism more broadly, operated on a religious plane as Aboriginal people, missionaries, and bureaucrats engaged in a spiritual contest over what represented a legitimate and acceptable marriage in that land.

Experiences of (Mis)recognition of Same-Sex Partnerships in the Evangelical Lutheran Church of Finland

Abstract The article discusses the recognition of same-sex partnerships in the Evangelical Lutheran Church of Finland (ELCF). The main focus is on the experiences of recognition and misrecognition of same-sex couples when the couples have asked for a prayer on behalf of their registered partnership. The findings of this study confirm that the researched experiences of recognition have two dimensions, vertical and horizontal. Vertical recognition deals with institutional recognition and experiences with the sacred. Horizontal recognition entails experiences of interpersonal recognition. Narrated experiences often contained both horizontal and vertical dimensions of (mis)recognition. Recognition is a social phenomenon. Participants of the study had two distinct social contexts for recognition. One is the more loosely defined “rainbow community”, the other the formally authoritative, institutional ELCF. Most of the interviewees had positive experiences of recognition from the informal community but mainly negative experiences of misrecognition from the institutional ELCF. The difficult balancing between the conviction of the equal human dignity of each individual and the understanding of marriage as a social category for heterosexuals only led to same-sex couples’ experience of not being treated as equal members of the church. The study affirmed the importance of experiences and feelings as indicators in identifying a valid struggle for recognition.

Backlash or a Positive Response?: Public Opinion of LGB Issues After Obergefell v. Hodges

ABSTRACTFollowing Obergefell v. Hodges, same-sex marriage remains controversial and anti-LGBT state legislation has been passed, which raises questions about whether the Supreme Court’s ruling may have created a backlash. We use data from two waves of a general population survey of Nebraskans conducted before and after the decision to answer three questions. First, we test three theories of how the court decision influenced public opinion. We find that support for same-sex marriage was significantly higher following the ruling, suggesting that there was not a backlash to it. Second, we assess whether people perceive that the court accurately reflects the public’s opinion. We find that people who favor same-sex marriage are more likely to think that the ruling refects public opinion very well; those who oppose same-sex marriage are more likely to think that the ruling does not at all reflect public opinion. Third, we examine the association between discussing gay rights and support for same-sex marriage, finding that those who talk about LGB issues very often are more likely to favor same-sex marriage. We discuss the implications of these findings in relation to two of the themes of this special issue: the influence of marriage equality on Americans’ understandings of marriage and the impact of marriage equality on future LGBT activism.