In the past, all the peoples of the Caucasus considered marriage and family as the greatest human values, and marriage as a moral duty of every person. Only marriage made it possible to attract the ...necessary working hands to an ordinary peasant family, and in the future - to increase its production potential at the expense of grown-up daughters and especially sons. Only this made it possible to conduct a full-fledged economy also because in a traditional society there was a strictly regulated inter-sex division of labor between a man who earns a living and a woman who serves him with her housework. Not the last role was played by the fact that in the conditions of such a society with its regorical patriarchal foundations, only marriage could ensure normal communication between a man and a woman, not to mention procreation. Finally, the traditions of paramilitary patriarchal-feudal life, characteristic of most peoples of the Caucasus, added another one to the main motives for marriage - to expand the circle of family ties in order to provide themselves with additional support and protection.
Awarded honorable mention for the 2007 Wallace K. Ferguson Prize sponsored by the Canadian Historical Association How were marital and sexual relationships woven into the fabric of late medieval ...society, and what form did these relationships take? Using extensive documentary evidence from both the ecclesiastical court system and the records of city and royal government, as well as advice manuals, chronicles, moral tales, and liturgical texts, Shannon McSheffrey focuses her study on England's largest city in the second half of the fifteenth century. Marriage was a religious union-one of the seven sacraments of the Catholic Church and imbued with deep spiritual significance-but the marital unit of husband and wife was also the fundamental domestic, social, political, and economic unit of medieval society. As such, marriage created political alliances at all levels, from the arena of international politics to local neighborhoods. Sexual relationships outside marriage were even more complicated. McSheffrey notes that medieval Londoners saw them as variously attributable to female seduction or to male lustfulness, as irrelevant or deeply damaging to society and to the body politic, as economically productive or wasteful of resources. Yet, like marriage, sexual relationships were also subject to control and influence from parents, relatives, neighbors, civic officials, parish priests, and ecclesiastical judges. Although by medieval canon law a marriage was irrevocable from the moment a man and a woman exchanged vows of consent before two witnesses, in practice marriage was usually a socially complicated process involving many people. McSheffrey looks more broadly at sex, governance, and civic morality to show how medieval patriarchy extended a far wider reach than a father's governance over his biological offspring. By focusing on a particular time and place, she not only elucidates the culture of England's metropolitan center but also contributes generally to our understanding of the social mechanisms through which premodern European people negotiated their lives.
Mignon R. Moore brings to light the family life of a group that has been largely invisible—gay women of color—in a book that challenges long-standing ideas about racial identity, family formation, ...and motherhood. Drawing from interviews and surveys of one hundred black gay women in New York City, Invisible Families explores the ways that race and class have influenced how these women understand their sexual orientation, find partners, and form families. In particular, the study looks at the ways in which the past experiences of women who came of age in the 1960s and 1970s shape their thinking, and have structured their lives in communities that are not always accepting of their openly gay status. Overturning generalizations about lesbian families derived largely from research focused on white, middle-class feminists, Invisible Families reveals experiences within black American and Caribbean communities as it asks how people with multiple stigmatized identities imagine and construct an individual and collective sense of self.
This book explains the legal certainty aspects of unregistered marriages in Indonesia. Unregistered marriages have many implications, especially with regard to law, child status, and inheritance. The ...book "Kepastian HukumPerkawinan Siri & Permasalahannya", explaina how is the connection between the Islamic law and the State law in marriage cases and how unregistered marriage is most certainly a bad thing. The book also explains what effects and consequences that caused by the unregistered marriage according to law.
The meaning and significance of the institution of marriage has engendered angry and boisterous battles across the United States. While the efforts of lesbians and gay men to make marriage accessible ...to same-sex couples have seen increasing success, these initiatives have sparked a backlash as campaigns are waged to protect heterosexual marriage in America. Less in the public eye is government legislation that embraces the idea of marriage promotion as a necessary societal good. In this timely and extensive study of marriage politics, Melanie Heath uncovers broad cultural anxieties that fuel on-the-ground practices to reinforce a boundary of heterosexual marriage, questioning why marriage has become an issue of pervasive national preoccupation and anxiety, and explores the impact of policies that seek to reinstitutionalize heterosexual marriage in American society. From marriage workshops for the general public to relationship classes for welfare recipients to marriage education in high school classrooms,One Marriage Under Goddocuments in meticulous detail the inner workings of ideologies of gender and heterosexuality in the practice of marriage promotion to fortify a concept of one marriage, an Anglo-American ideal of Christian, heterosexual monogamy.
Since Malthus, an East--West dichotomy has been used to characterize marriage behavior in Asia and Europe. Marriages in Asia were said to be early and universal, in Europe late and non-universal. In ...Europe, marriages were supposed to be the result of individual choices but, in Asia, decided by families and communities. This book challenges this binary taxonomy of marriage patterns and family systems. Drawing on richer and more nuanced data, the authors compare the interpretations based on aggregate demographic patterns with studies of individual actions in local populations. Doing so, they are able to analyze simultaneously the influence on marriage decisions of individual demographic features, socioeconomic status and composition of the household, and local conditions, and the interactions of these variables. They find differences between East and West but also variation within regions and commonality across regions. The book studies local populations in Sweden, Belgium, Italy, Japan, and China. Rather than a simple comparison of aggregate marriage patterns, it examines marriage outcomes and determinants of local populations in different countries using similar data and methods. The authors first present the results of comparative analyses of first marriage and remarriage and then offer chapters each of which is devoted to the results from a specific country.Similarity in Differenceis the third in a prizewinning series on the demographic history of Eurasia, followingLife under Pressure(2004) andPrudence and Pressure(2009), both published by the MIT Press.
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