20世纪80年代的婚姻法律与婚姻家庭变迁

颁布于中国全面改革开放起步时期的1980年《婚姻法》,反映了国家在婚姻家庭领域的法制重建以及社会转型带来的家庭婚姻制度的变化。在社会上引起较大反响的主要有三个方面:第一,明确了夫妻财产制,人们的个人财产权利意识增强;第二,实行计划生育政策,但由于重男轻女思想的影响,使性别选择问题更突出地表现出来;第三,明确把感情破裂作为离婚的条件,但“感情破裂”的衡量标准很难掌握,司法部门在处理离婚案件时仍有很大困难。总之,1980年《婚姻法》是一部承前启后的法律,它既是对1950年《婚姻法》的继承与发展,又通过20年的司法实践,为2001年《婚姻法》的修正案的制定作了法律上的铺垫。     

The Sacred Marriage

DAVID OF SASSOUN: THE ARMENIAN FOLK EPIC IN FOUR CYCLES. Translated by ARTIN K. SHALIAN Ohio University Press, 1964, pp. 377. $10.00. Reviewed by E. O. James.

VOICES IN THE VALLEY. FRANK R. KRAMER. University of Wisconsin Press. 300 pp. $5. Reviewed by A. W. Smith.

DIE ROLLE DES HUNDES IN AFRICANISCHEN KULTUREN. By BARBARA FRANK. Studien zur Kulturkunde Vol. 17. Wiesbaden Franz SteinerVerlag, 1965. Pp.(6), 256. 5 Maps. Reviewed by E. Ettlinger.

GLI USI FUNEREI SARDI SECONDO LE VOCI DEL ‘DIZIONARIO DEGLI STATI SARDI’ COMPILATE DA VITTORIO ÁNGIUS. By ENRICA DELITALA. Offprint from Studi Sardi, XVIII for 1962–3, Gallizzi, Sassari, 1964. Pp. 65: map. Reviewed by Francis Celoria.

CONTES TRADITIONNELS DES TEILLEURS DE LIN DU TRÉGOR (BASSEBRETAGNE). By Geneviève Massignon. A. et J. Picard et Cie, 1965. Reviewed by Violet Alford.

HISTORY, TIME AND DEITY. By S. G. F. BRANDON. Manchester University Press, 1965. Pp. 240. 35s. net. Reviewed by E. O. James.

THE CAMBRIDGE ANCIENT HISTORY. Primitive Man in Egypt, Western Asia and Europe. By DOROTHY A. E. GARROD and J. G. D. CLARK. Cambridge University Press, 1965. Pp. 61.8s. 6d. net. Reviewed by E. O. James.

UNSERE ORTSNAMEN IM ABC ERKLART. By WILDHELM STURMFELS and HEINZ BISCHOF. 3rd, revised, edition. Dummlers, Bonn, 1961. Pp. 359, including Introduction, Indices and Bibliography. Reviewed by John McN. Dodgson.

THE NORTHMEN TALK. A Choice of Tales from Iceland. Translated by JACQUELINE SIMPSON. Foreword by Eric Linklater. J. M. Dent and Sons, Phoenix House and the University of Wisconsin Press, 1965. Pp. i–xxix, 290. 30s. net. Reviewed by H. R. Ellis Davidson.

ORAL TRADITION, A Study in Historical Methodology. By JAN VANSINA, translated by H. M. WRIGHT. Routledge &; Kegan Paul Ltd. 30s. Reviewed by K. M. Briggs.

GENTLE PLACES AND SIMPLE THINGS. By KEVIN DANAHER. Cork, The Mercier Press. 1964. Pp. 125. 5s. Reviewed by Theo Brown.

A FENMAN'S STORY. By W. H. BARRETT. Routledge &; Kegan Paul Ltd. May 1965. 21s. Reviewed by Beatrice Blackwood.

ONCE UPON A TIME; Fifty Hungarian Folk-Tales. By GYULA ILLYES. Translated by Barna Balogh and Susan Kun. Corvina Press. 1964. Reviewed by K. M. Briggs.

ULSTER DIALECTS; AN INTRODUCTORY SYMPOSIUM. Published by the Ulster Folk Museum, 1964. Pp. XIII, 201. 20s. Reviewed by Estyn Evans.

A BOOK OF MYTHS. Selected and retold by ROGER LANCELYN GREEN. Illustrated by Joan Liddell-Monroe. Dent, Children's Illustrated Classics. 16s. Reviewed by K. M. Briggs.

WEST COUNTRY FRIENDLY SOCIETIES. An Account of Village Benefit Clubs and their Brass Pole Heads. By MARGARET D. FULLER. The Oakwood Press for the Museum of English Rural Life, the University of Reading, 1964. Pp. xii, 73: Plates LII + map. 63s. Reviewed by Theo Brown.

STRUTTURA E ORIGINE MORFOLOGICA DEI MUTOS E DEI MUTTETOS SARDI. By A. M. CIRESE. Sardinia, Università degli Studi de Cagliari, 1964. Pp. 193. Reviewed by Francis Celoria.

DUTCH TILES. By DINGEMAN KORF. London, Merlin Press, 1963. Pp. 136. GLASS AND CRYSTAL, I, from the earliest times to 1850. By ELKA SCHRIJVER. Merlin Press, 1963. Pp. 134. Reviewed by W. Bonser.     

Love and Marriage Among the Ruins

Abstract

Walker Percy articulated that the American South, liberated by civil rights legislation and economic growth from former strife, was needed in a new quest to save the Union. Percy believed that the troubles facing America were the philosophical and anthropological failures of late-modern thought. Difficult consequences emerged from these failures in the form of failed marriages. The distinctive capacity of the person to intimately love the other for the other's own good is displaced, if not eliminated, by theorists who narrow man to a this-worldly preoccupation while simultaneously denying his unique aspects. One injured element, broached by Percy in his novels The Second Coming and Love in the Ruins, is the shared love of the domestic family that becomes misconceived and misshaped in an age no longer conversant with the sacramental significance of man. Percy's discerning observations in these novels afford a unique purchase on the institution's diminishment in the midst of a humanistic age. The failure of this basic and complex love is one of the most deeply and painfully felt consequences achieved by the intrapersonal splits that have resulted from the age of theorist–consumerism. From man's failures to move beyond ideology and theory emerge his inability to even understand love's connection with his existence.     

The Geography of Marriage

While some geographical surveys on marriage behaviour concern general marriage patterns and family systems, there are other discussions on regional variations in marriage within specific countries. This article belongs to the latter tradition, charting the regional differences in ages at marriage in Sweden from 1870 to 1900, and exploring potential determinants of the regional variation. The study builds on Sundbärg's division of Sweden into three main demographic regions, the subsequent Swedish research, and the historical-demographic studies on the determinants of marriage. The results do not fit perfectly into Sundbärg's geography but find a basic divide between the west and east/north of Sweden, mean ages at first marriage being one to one-and-a-half years higher in the west. Social norms and socioeconomic structure seem to have influenced the timing of marriage. At county level, family farming and crowding/competition over land and tenure were typically associated with later marriages, while commercial agriculture and a more diverse economy were correlated with a lower average marriage age. Also, in counties where real wages were higher, marriages usually took place earlier. Finally, results indicate that counties characterized by more secular and tolerant values were on average associated with earlier marriages.     

Marriage Customs in Jiarong

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中古时期的士庶婚姻及"卖婚"习俗

魏晋南北朝时期,门阀制度盛行,士族不仅世代享有高官厚禄,垄断了中央和地方的行政大权,而且在经济上也享有免税免役等特权。为了保证这种等级特权的世代延续,士族非常重视保持血统的清纯,在婚姻上形成了严格的等级制度,不与庶族通婚成为士族世代恪守的婚姻准则。     

Marriage in Tibet:Principle and Morality

EDITOR'S NOTE:In 1999 the author conducted a social investigation in Ngari, carefully examining all that hesaw and heard to produce an analysis providing a better understanding of the customs andhabits of the Tibetanrace. The following is ananalysis of marriagecustoms in Tibet.During my 1999 visit toNgari, I stayed in Shiquanhe, the prefecturalcapital. Not far from ourhostel was a street stand selling miscellaneous goods. Whenever I passedby, the young man who owned italways greeted me…     

Resolving Risk? Marriage and Creative Conjugality

The idea of rural women as risk‐averse food producers has been powerful and persistent and constitutes one of our most enduring generalizations. This contribution begins with some critical thoughts about the prevalent consensus on women and risk behaviour and goes on to discuss some counter examples of risk‐taking women farmers in Zimbabwe and Zambia. It argues that risk behaviours of these kinds are strongly related to the character of marriage and forms of conjugality, and considers more broadly how insurance and dependence are gendered. There is a danger of overdrawing, and exclusively emphasizing, household and marriage as sites of gender subordination and thereby losing sight of the value to women of domestic groups and the existence of class‐based solidarities and emotional investments, across gender, which are intertwined with gender subordinations. To recognize these (and other) positive aspects of institutions of kinship and marriage, without simultaneously endorsing subordination, requires a focus on change and women's agency within such institutions, and the happy thought that there is no such thing as the status quo. This study therefore considers myths made within different but overlapping contexts; first the idea of women as reliably risk averse (as well as disadvantaged in access to insurance) which holds sway in international development organizations and some gender analysis; and second, the myth of households as composed of entirely separate individuals with opposed gender interests, in which marriage is predominantly a contract legitimating the exploitation of women. Marriage works as a safety net for women in many contexts, as a form of insurance, but it may become an impediment to accumulation — a feature shared with other social security institutions.     

Oenpelli Kunwinjku Kinship Terminologies and Marriage Practices

This paper examines the kinship terminologies and marriage practices of Oenpelli Kunwinjku (Gunwinggu) owners/speakers. These terminologies and marriage practices have been presented as symmetrical, the standard pattern in Australia. This paper shows that first preference marriages are asymmetrical, which is rare in Australia. It further demonstrates that first preference marriages do not produce a transitive terminology, which is even rarer in Australia. Though these patterns are unusual, this paper shows that the Oenpelli Kunwinjku marriage practices accord in a number of important aspects with the marriage practices of owners/speakers of other languages with asymmetrical terminologies, such as the Yolngu (Murngin) terminologies. These common aspects to marriage practices and terminologies are to be understood in light of a more general analysis of the correlations between kinship terminologies, marriage practices, and the construction of ranges and regional identities in Australia. There is significant variation in Australia as to whether people express a predilection for narrow or wide ranges. This paper shows that there are non-random correlations between predilections for particular types of range, marriage preferences, and types of terminologies. It also shows that terminologies and marriage preferences have a role in the construction of regional identities.     

愁嫁的伊朗美女

<正> 近在咫尺却用电话"拍拖"在伊朗这个穆斯林国家,男女有别的观念深植于每个人的头脑中。出海关时,女人走专门的"女性通道",乘地铁时,她们坐"女性车厢",来到清真寺,又得进入属于她们的"女性包间",甚至连健身房,也在不同时间分出"男女专场"。去伊朗旅行期间,笔者在首都德黑兰认识了赫丽,一个热情好客的伊朗女大学生。在赫丽的陪同下游玩时,我发现,伊朗的大街上几乎看不到手挽着手的恋人。问及缘由,赫丽的回答令人大吃一惊:"莫说牵手拍拖了,在伊朗,除了丈夫或血亲,女孩根本不能跟异性接触,连单独说话也算犯法。"     

"哭"和"骂"中出嫁歌与舞中迎娶--话说土族婚俗

“婚姻,是为一定历史时代和一定地区内的社会制度及其文化和伦理道德规范所认可的男女两性的结合。”综观各民族文化,都十分重视婚姻的缔结。伴随婚姻关系的逐步确立而发生的一系列仪式、程序体现着一个民族独特的文化价值观念和美学评判标准。这种负载了诸多文化内涵的仪式、程序在每个民族中以其自身独有的方式世代相沿,成为一种对族