日本夫妇的不同姓问题

20世纪80年代,日本社会掀起了要求夫妇不同姓的运动,这是对已有百年历史的夫妇同姓制度的挑战。就夫妇姓氏问题,日本内阁府先后进行了多次舆论调查。整体上看,赞成自由选择夫妇“同姓”或“不同姓”者逐渐增多。但目前,“夫妇不同姓”仍未得到法律的认可,“夫妇同姓”依然是取得合法婚姻的必要条件。本文在阐述日本夫妇姓氏历史变迁过程的基础上,分析了日本夫妇不同姓问题提出的背景、实现的阻力及意义。     

‘Waiting for Jardiwanpa’: History and Mediation in Warlpiri Fire Ceremonies

Warlpiri fire ceremonies, including Jardiwanpa, have been documented in various ethnographies and films for over 100 years. Focused on the documented history of these rituals in Yuendumu, and through ethnographic observations from recent decades, I analyse the transforming meanings of fire ceremonies in contemporary Warlpiri lives. I demonstrate that there have been post‐settlement shifts in ritual purpose due to sedentarisation and the increased connections that Warlpiri people have made to a broader world. I note in particular that, when monetary payment for performing Jardiwanpa for filmic representation became standard practice in the 1990s, the intricacies of the Dreaming were no longer central, nor were the original purposes of conflict resolution and the opening up of marriage restrictions. Several films have been made of fire ceremonies, resulting in fixed representations of what otherwise are emergent practices. This has impacted the ways in which these rituals can be held today, and Warlpiri people have had to creatively re‐negotiate a space for Jardiwanpa and similar fire ceremonies.     

The development of the conjugal bond in late medieval Bohemia

In late medieval Bohemia the focus of the family became more and more the relationship between husband and wife at the expense of the husband's male kin group. Where the tie of loyalty to one's male lineage and its future welfare prevailed, disposals of property after death restricted a widow's rights only to her dowry. The law of the land and custom generally supported this practice. However, more and more from the fourteenth to the early sixteenth century men gave their widows greater social security and authority over their estates and children, in the process excluding their own male kin.These conclusions arise from a numerical analysis of dowry contracts and last wills and testaments in three modest sized towns in Bohemia. The analysis shows that most men ensured their widow's secure title to the family inheritance either alone or jointly with their children. It also shows that the rate of property arrangements favouring the wife increased in the course of the centuries examined.     

The development of the conjugal bond in late medieval Bohemia

In late medieval Bohemia the focus of the family became more and more the relationship between husband and wife at the expense of the husband's male kin group. Where the tie of loyalty to one's male lineage and its future welfare prevailed, disposals of property after death restricted a widow's rights only to her dowry. The law of the land and custom generally supported this practice. However, more and more from the fourteenth to the early sixteenth century men gave their widows greater social security and authority over their estates and children, in the process excluding their own male kin. These conclusions arise from a numerical analysis of dowry contracts and last wills and testaments in three modest sized towns in Bohemia. The analysis shows that most men ensured their widow's secure title to the family inheritance either alone or jointly with their children. It also shows that the rate of property arrangements favouring the wife increased in the course of the centuries examined.     

“Family building in inner quarters”: Conjugal relationship in Tang families

Conjugal relationship has a predominant role in ancient Chinese familial life. Yet most researches on conjugal relationship have tended to focus on the arrangement of marriage, disregarding marital life after wedding. It is the general impression that matrimonial relation follows the ethics of Confucian doctrine of “the husband as principle of the wife,” or relevant code of laws like “Seven Outs,” edited according to these principles. There are three factors that contribute to marital relationship in the Tang Dynasty: ideology, ethics, and written laws. Although written laws are influenced by Confucian ideology, and hence following Confucian system of manners, on the practical level, ordinance still appears as the most reliable source to analyze familial relationships. People in the Tang Dynasty stress family status when they marry wives, yet when marrying concubines, versatility is of interest. Whereas records in official history documents and epitaphs are not entirely accountable, the complicated relationships between husband and wife, husband and concubine, and that between wife and concubine need to be further illustrated.     

Fertility differentials between Korean and international marriage couples in South Korea

Amid high hopes that the rise of international marriage will boost fertility rates in South Korea, this article assesses fertility differentials between Korean and international marriage couples. Espousing the theoretical position that fertility decisions need to be viewed from a couple perspective, we seek to build a new framework that goes beyond the traditional immigrant fertility literature. To test the formulated hypotheses, we compared fertility hazards among four couple types using the 2012 National Survey on Multicultural Families and the 2012 National Fertility Survey: couples consisting of a Korean wife and a Korean husband (Korean couples), couples consisting of a foreign wife and a Korean husband (foreign-wife couples), couples consisting of a Korean wife and a foreign husband (foreign-husband couples), and couples consisting of a foreign wife and a foreign husband (foreign couples). The results from Cox regression models revealed that the wives of Korean couples experienced the highest fertility hazards for the first birth, followed by the wives of foreign-wife couples. Furthermore, wives of Korean couples took the shortest time to give birth to the second child, followed by wives of foreign-husband and then foreign-wife couples. We discussed theoretical bearings of these findings and outlined a promising line of further research.     

Samuel Clarke’s Lives and husbands’ remembrances of their wives

ABSTRACT

Among the narratives of eminent divines and Christian worthies that Samuel Clarke derived from published sources and included in his many publications are the lives of fifteen early modern women, three of them written by their husbands. Humphrey Gunter’s funeral memorial of his wife Mary, Samuel Clarke’s life of Katherine, and Richard Baxter’s of Margaret have a personal immediacy and an affectionate detail often absent from the other biographies. In the contexts of both the original publications and Clarke’s texts, their depictions of spousal relationships reflect the tension between traditional commemoration and individual expression apparent in seventeenth-century narratives of women’s lives. The bonds each husband recalls celebrate the virtuous wife, though none of the recollections is as forthright as Baxter’s insightful recognition of Margaret’s complex character and her significant role in their marriage.     

中国家庭史

Conjugal relationship has a predominant role in ancient Chinese familial life. Yet most researches on conjugal relationship have tended to focus on the arrangement of marriage, disregarding marital life after wedding. It is the general impression that matrimonial relation follows the ethics of Confucian doctrine of “the husband as principle of the wife,” or relevant code of laws like “Seven Outs,” edited according to these principles. There are three factors that contribute to marital relationship in the Tang Dynasty: ideology, ethics, and written laws. Although written laws are influenced by Confucian ideology, and hence following Confucian system of manners, on the practical level, ordinance still appears as the most reliable source to analyze familial relationships. People in the Tang Dynasty stress family status when they marry wives, yet when marrying concubines, versatility is of interest. Whereas records in official history documents and epitaphs are not entirely accountable, the complicated relationships between husband and wife, husband and concubine, and that between wife and concubine need to be further illustrated. Translated by Lai Yipeng from Qinghua Daxue Xuebao 清华大学学报 (Journal of Tsinghua University), 2008, (1): 46–62     

‘Mɔn’ (to marry/to cook): negotiating becoming a wife and woman in the kitchens of a northern Ghanaian Konkomba community

In this article, I consider the kitchen as domestic space that is at once gendered and gendering in its construction and use by women as they negotiate their social position across the life course. Deeply rooted patriarchal values structure Konkomba society in northern Ghana, and a woman's role is to be a wife, to prepare food in support of her husband's family and community. Although the normative definition of woman's role in society stems from a clear-cut division of labor between women and men, a woman must negotiate her social position and ability to fulfill these labor obligations; she becomes a woman and wife by working to gain access to and control over resources and labor. I explore the shifting dynamics of women's work and social position across the life course, emphasizing the transition from young woman to woman-as-wife-as-cook in her husband's community. These negotiations take place in the kitchen – a fiercely feminine space in which a woman becomes a wife when she earns the right to place hearth stones and prepare a ceremonial ‘first meal’ for her husband and his community.     

Should we Abstain? Spousal Equality in Twelfth‐century Byzantine Canon Law

Spousal equality was not an ideal to which medieval societies generally aspired. Discussions about social order advocated a strict hierarchical structure: the man was to be the head of the household and the master of his wife. Did this subservient state of the wife extend to all spheres of family life or was there a space where spouses could act as equals? In this article I focus on one aspect of Byzantine spousal relations: the marital bed. I argue that there was a difference between lay and clerical couples. Among the Byzantine laity, husband and wife were equally responsible for deciding whether to engage in sexual intercourse. Canon law addressed lay husbands and wives as a couple. Among the clergy, however, the husband's responsibilities towards his flock sometimes required him to decide unilaterally in favour of abstinence. According to the law, it was the cleric's duty to ensure that this happened. As such it was he who was addressed and asked to abstain from his wife. More generally, the clerical status of the husband complicated the situation and needs to be taken into account before any generalisations are made about gender inequality.     

Urban Women and the Transformations of Braedpraes1 in Honiara2

In the capital city of the Solomon Islands, brideprice is often given to formalize the marriage of young couples from the island of Malaita. For the young wife, brideprice is a reminder that she is expected to work and produce children for the lineage of her husband, an obligation that is at times strongly impressed upon her by her in-laws. Data gathered in Honiara over the last 15 years, most recently in 2015–2016, show the emergence of a variety of patterns among Malaitan women living in Honiara regarding their productive and reproductive autonomy, and their role in brideprice. Beyond their diversity, what these data reveal, we argue, is that the interstitial cultural spaces created by the urbanization of social and economic relations afford young urban women the possibility of engaging with brideprice in a way that had not been possible until then. We demonstrate that, as members of an emerging new middle-class, these women seek (either in agreement with their husbands, or in spite of them) to transform the meaning of brideprice: while showing respect to their in-laws and to tradition, their goal is to gain greater control over their lives within the confines of brideprice sociality.     

秦及汉初简牍中的“外妻”

"外妻"初见于睡虎地秦简,指隶臣"外妻",新出《岳麓书院藏秦简(伍)》中又有"奴外妻"。"外妻"之"外"指妻与夫的身份存在良与贱、庶与奴的差异。隶臣"外妻"特指隶臣自由民身份的妻。秦及汉初"隶臣"的性质可按来源不同分为"刑徒"和"官奴婢",有"外妻"者身份一般为"刑徒"。隶臣"外妻"需提供隶臣"从事公"时的衣服,后改为"冗作"而官府"勿禀食"。隶臣家庭有一定财产,其经济收入来源于从事商业活动及雇佣劳动等。隶臣"外妻"所生子女承袭出生时其父的身份。"奴外妻"特指私家奴的自由民身份的妻。私家奴与"外妻"在身份上虽有奴庶之别,但私家奴对"外妻"有夫权和家长权。奴与"外妻"的婚生子女身份从父,但奴对子女无父权。"外妻"现象是秦及汉初"良贱为婚""庶奴为婚"的一种反映。     

From rural life to transnational wife: agrarian transition,gender mobility,and intimate globalization in transnational marriages in northeast Thailand

Popular and academic discourses of globalization are often gender biased, focusing on formal and impersonal realms of the market, politics, and technologies. This article explores an intimate dimension of globalization by analyzing the transnational marriage trend among women in northeast Thailand (Isan's) villages. The phua farang (foreign husband) phenomenon in Isan epitomizes the intimate link between the global political economy and individuals' desires, aspirations, and imagination in the private realm of personal and marital relationships. The phua farang phenomenon is embedded in a context of spatial and economic inequalities at the local, national, and global levels, and manifests classed and gendered strategies by which marginalized subjects attempt to transcend the limited opportunities for upward social mobility available to these women.     

Temporal and Narrative (Dis)junctures: Guillermo Núñez’s Aesthetics of Memory and the Museum of Memory and Human Rights (Santiago,Chile)

Focusing primarily on Guillermo Núñez’s work, this essay juxtaposes two almost-identical exhibits of his ‘exculturas’ (sic: xculptures/ex-cultures) – one at the Chilean-French Cultural Institute in 1975, which resulted in his detention and exile, the other in 2010 for the official inauguration of the Museum of Memory and Human Rights (MM) – to explore their relationships to memory production in Chile four decades after the military coup. In the first, Núñez offered a pointed critique of the repressive post-coup context through a series of caged and netted objects; the second reconstructed the first as a memory gesture, framed within the ultra-modern, state-sponsored MM, in its designated art space, at once included and physically separated from the historical narrative of the Museum. How do the politics, aesthetics and design of the MM work to complement, complicate, or contradict Núñez’s – and, perhaps, any – artistic proposal? What challenges might the aesthetic of memory in Núñez’s work pose to the Museum’s narrative frame? Examining Núñez’s ‘exculturas’ (and, briefly, Gonzalo Díaz’s reconstructed Lonquén) reveals several tensions – around politics of inclusion and exclusion, the state’s role in memorysites, and the relationships between human rights concerns and museological and artistic strategies – marking the social production of memory in Chile today.     

从嫁妆制度的变化看古罗马社会妇女的经济地位

古罗马实行的是嫁妆婚姻."女儿出嫁给予嫁妆"从一种习俗变成法律的硬性规定;嫁妆的数额经历了由少到多的变化;妻子对嫁妆的权利则经历着从无到有的演变.这是一个逐渐对妇女有利的发展过程,也是罗马财产让渡的一个发展过程,它对于妇女而言不仅仅是获取陪嫁物,更重要的是通过嫁妆参与了社会财产的分配.罗马妇女通过嫁妆制度参与社会财产分配与让渡,在罗马社会发展进程中起到重要作用,从而显示出自己独特的经济地位.     

A Thorn in the Side: Ian Hunter,Cultural Studies,and the Humanities

Summary

What are the connections between Ian Hunter's specific criticisms of cultural studies and his more general criticisms of those strands of the humanities that take issue with instrumental reasoning? How are these connections informed by his assessments of the limitations, and the consequences, of the ‘moment of theory’? What are the implications of his critique of anti-instrumental defences of the humanities for contemporary debates concerning the future trajectories of cultural studies? In exploring these questions I consider the continuities between Hunter's initial criticisms of cultural studies and the broader contours of his subsequent engagements with contemporary diagnoses of the fading critical vocation of the humanities. While endorsing the general tenor of Hunter's remarks on these questions, I conclude by arguing the need for genealogies of cultural studies and of the humanities that cast their nets more widely than Hunter's primary focus on textual disciplines.     

Masculinity and domesticity in 1930s South Wales: did unemployment change the domestic division of labour?

This article examines masculinity in an area suffering from sustained high unemployment and unremitting hardship during the 1930s: the South Wales coalfield had some of the highest rates of male unemployment and the lowest participation rates of married women in paid employment in Britain. Particular attention is drawn to power relations between husband and wife by looking at the domestic division of labour and whether male unemployment affected the split in domestic responsibilities. Personal testimonies are used to assess how men filled their time whilst unemployed and the meanings they attached to their activities and relationships. It will be shown that some unemployed men engaged more in the home and that many men were able to maintain existing power relations with their wives by finding or creating alternative manual work and maintaining an elastic relationship with the home by continuing to spend the majority of their time in the company of other men.     

Wives,Children … Husbands: Supporting Roles

In 1965, Hugo L. Black asked his wife, Elizabeth, to host a dinner party. The purpose: to help him persuade Carolyn Agger, wife of Washington attorney Abe Fortas, to allow her husband to accept President Lyndon B. Johnson's offer of a seat on the Supreme Court. A tax lawyer at the same firm as Fortas, Agger was displeased that the move would mean a big cut in his salary; she thought he should spend a few more years in his lucrative private practice before becoming a judge. After all, he was only fifty‐five. Elizabeth Black described the tense occasion in a diary entry:     

Eugenics,Sterilisation and Modern Marriage in the USA: The Strange Career of Paul Popenoe

This article uses the fifty‐year career of Paul Popenoe as a lens through which to examine the North American eugenics movement. Popenoe, a leading advocate of compulsory sterilisation in the 1930s, became a celebrated marriage counsellor in the 1950s, famous for the Ladies' Home Journal feature ‘Can This Marriage Be Saved?’ The ease with which Popenoe metamorphosed from a champion of sterilisation to an expert on marriage was made possible by, and helps to reveal, deep ideological affinities and organisational connections between eugenics and marriage counselling in the United States.     

流动人口核心家庭的迁移模式分析——基于家庭生命周期的视角

当前我国的人口流动步入新的发展阶段,流动人口的迁移模式呈现出明显的家庭化趋势,在此背景下迁移选择是否和流动人口家庭的生命周期阶段息息相关呢？未来的市民化政策需要因此而迭代升级为家庭视角吗？文章使用中国25所城市的流动人口调查数据构建Logistic回归模型,从家庭生命周期阶段、个体特征、家庭特征和城市流动特征四个维度探究影响核心家庭迁移模式的具体因素和相关程度,结果显示：家庭的生命周期阶段是流动模式的重要影响因素,核心家庭在新婚期和学龄前期举家流动的概率最大,当孩子步入适龄教育阶段,流动人口的家庭界面面临分散的可能性增加,导致留守子女和留守妇女的社会现象持续,当子女毕业或就业时家庭成员团聚的概率再次增加。未来市民化政策中应当围绕流动人口的家庭出台更全面的实施方案。