Marriage and Trial Marriage Building

The name system of Sherpa people inTibet is similar to that of the Nepalesepeople. Sherpa people in Lixing havebeen living there for some 260 years;they originally came from Sharzebo ofNepal; but some others say they camefrom Garze of Sichuan.When strangers meet, they will askthe family names of each other. If theyhave the same family name, they cannotjoke with each other and cannot inter-marry.In the past, Sherpa people did notintermarry with Tibetans or other ethnicgroups. But they coul…     

The Marriage of Marx and Darwin?

Recent attempts to develop scientific research strategies for cultural evolution have mostly drawn upon evolutionary biology, but within anthropology there is also an influential tradition of non-biological evolutionary thought whose basic principle is adaptation to the environment. This article is mainly concerned with the "cultural materialist" school of Marvin Harris, but also treats the recent attempt of Jared Diamond to create a more radical model of evolutionary ecology. I argue that the ecological tradition does not represent a real alternative to neo-Darwinism and is in fact a pseudo-Darwinist theory. I also suggest that the bias in favor of materialistic explanation in cultural evolution may not be justified.     

Marriage by exception: Marriage dispensations and ecclesiastical policies in nineteenth‐century Rome

A set of documents discovered by chance in the Ecclesiastical Archive in Rome, presenting the preliminary steps that set in motion petitions for marriage dispensations in the mid‐nineteenth century, throws light on the systems of marriage formation among the rural poor. These procedures also illustrate how church laws were understood and employed by ecclesiastical functionaries and by the faithful. For less skilled artisans and unskilled workers, second marriage with the brother or sister of a deceased spouse was customary, and made it possible to renew ties between the original couple's families that would otherwise have dissolved. This required a special dispensation, however, and the procedures required to obtain this illustrate the cultural and political stance of the Catholic Church, and in particular that of the ecclesiastical institutions in Rome in the nineteenth century, which conferred an ambiguous but decisive role on premarital sexual relations, while willingness to make exceptions to the law appears as a means of governance.     

Intolerable Cruelty： Marriage,Law, and Society in Early Twentieth-Century China

In Intolerable Cruelty： Marriage, Law, and Society in Early Twentieth-Century China, Margaret Kuo argues that legal reforms allowed wives in the Republican era unprecedented opportunities to leave abusive or undesirable marriages. In addition to reevaluating Republican-era law, Kuo significantly contributes to scholarship by acknowledging the agency of the wives who brought forth their cases in court. In contrast to CCP scholarship that ＂has worked to expunge GMD contributions＂ to women＇s rights and family law （p. 12）, Kuo argues that the Republican era offered flexible solutions during ＂an important transitional period＂ （19. 198）.     

Problematic Conjugations: Women’s Agency,Marriage and Domestic Violence in Indonesia

Abstract:

This paper examines women’s experience of domestic violence within marriage in Makassar, South Sulawesi. It analyses the meaning of marriage for men and women, the roles of men and women within marriage, shifts in marriage practices – particularly the shift from arranged to “love” marriage – and unequal gender positions within marriage. We discuss some salient issues in the “margins of marriage” in Indonesia: polygyny and constructions of masculinity that condone the practice of polygyny/affairs, and attitudes towards divorce, particularly for women. We then examine women’s perception of the causes and triggers of domestic violence as revealed by fieldwork data, using the lens of women’s agency. Our findings are that women perceive that their expressions of agency – for instance in challenging men’s authority, moral righteousness and adequacy as breadwinners – are the most common triggers for male violence within marriage. Finally, we discuss the difficulty for women of escaping domestic violence, thereby getting some purchase on the relative capacity of women to resist, deflect or deal with the violence.     

Marriage Migration,Gender Transformations,and Family Values in the ‘Global Ecumene’

The metaphor of the market is a poor explanatory tool for the growth in international web-brokered marriages, between (mainly) men from rich countries and women from poor countries. States play an important role in regulating particular forms of migration including creating the ‘need’ for spousal migrants, as well as permitting their entry. The characterisation of the men who seek spouses through international agencies as powerful agents in the world system has to be mediated through understandings of the ways in which gender identities are not simple binaries that the contemporary global order is reproducing on an expanded scale. The characterisation of the women obscures the manner in which they are acting out of their own aspirations; and when a marriage is contracted, the man and woman enter into a personal relationship that cannot be reduced to a commodity exchange. These marriages involve people in negotiations about new forms of personal attachment involving intimacy, spousal roles and family relations. They are constitutive of the social networks of the ‘global ecumene’, a new kind of known world whose borders are constantly expanding. Gender relations are not constituted simply in the realm of the economic. We cannot assume family relations are merely expressions of dominant economic forms. The space of international web-brokered marriages is one in which women can be seen as active subjects in a transnational space that allows them to act outside, to certain degrees, of kinship-based power.     

Stories Related to Marriage in Tari Village

Irecently paid a visit to Tari Village in Renbo County of Xigaze. I went there for two purposes: to attend the Ongkor (Bumper Harvest) Festival and to persuade Puncog's father to allow him to get married in Lhasa.     

Reconstruction,Segregation, and Miscegenation: Interracial Marriage and the Law in the Lower South, 1865–1900

On the eve of Congressional Reconstruction, all seven states of the Lower South had laws against interracial marriage. During the Republican interlude that began in 1867–68, six of the seven states (all but Georgia) suspended those laws, whether through judicial invalidation or legislative repeal. Yet by 1894 all six had restored such bans. The trajectory of miscegenation laws in the Lower South between 1865 and 1900 permits a reconsideration of the range of possibilities the Reconstruction era brought to public policy. More than that, it forces a reconsideration of the origins of the Jim Crow South. Legally mandated segregation in public transit, as C. Vann Woodward observed in 1955, took hold late in the century. But such segregation in public education, as Howard R. Rabinowitz pointed out with his formula ‘from exclusion to segregation,’ originated during the first postwar years. Segregation on the marital front – universal at the start of the period and again at the end, but relaxed in most Lower South states for a time in between – combined the two patterns into yet a third. Adding another layer of complexity was the issue of where the color line was located, and thus which individuals were classified on each side of it.     

Sister-in-Law Marriage in the Empire: Religious Politics and Legislative Reform in the Australian Colonies 1850–1900

In 1835, a statute was passed in the parliament of the United Kingdom making it illegal for a widowed man to marry his sister-in-law. 1 Lord Lyndhurst's Act (1835) 5 & 6 Will VI c. 54. Marriage to a sister-in-law after a wife's death was common practice in nineteenth-century England and colonial Australia and aunts often took on the responsibility of raising children after a sibling's death. In the 1840s, a protracted parliamentary and social debate began over whether a widowed man's marriage to his sister-in-law should be made legal and this debate lasted over seven decades. In the Australian colonies, where English law had been inherited, 2 Those Australian colonies settled prior to the passing of Lord Lyndhurst's Act inherited the English position regarding deceased wife's sister marriage at the time, that such unions were voidable in the ecclesiastical courts during the lifetime of the parties, and in those colonies established afterwards, the 1835 statute applied and deceased wife's sister unions were illegal. In both cases colonial parliaments attempted to pass legislation to clarify the law. a similar debate occurred in the 1870s. The marriage was legalised in most of Australia in the 1870s while it remained illegal in England until the turn of the century. The parallel debates in each country provide a window into the comparative effect of religious culture on the development of marriage law. One of the primary reasons for the protracted nature of the struggle for marriage reform in England was its significance for the relationship between church and state. This article explores the implications of the relationship between church and state in Britain and the colonies for marriage legislation.     

‘Marriage’, ‘Massage', Metaphor and Gender in US–Iranian Relations During the 1960s

Abstract

Although they were allies, during the 1960s relations between the United States and Iran were fraught with tensions. For American policymakers, Iran was an important Cold War client and oil-supplier in a turbulent region. It was vital, therefore, to maintain a good relationship with the Shah of Iran. Indeed, United States policy was based in large part on American assessments of the Shah as an individual. This article seeks to assess how the language and metaphors used by American policymakers to describe and understand the Shah reflected and informed United States policy. Officials within the Kennedy and Johnson administrations viewed the Shah through a highly gendered lens that magnified perceptions of him as a weak, highly sensitive and irrational leader – characteristics deemed to be overly feminine. This article therefore contends that US policy towards Iran was influenced by gender stereotypes as policymakers lamented their reliance on the Shah, who they deemed to be insufficiently 'masculine'.     

Why Authorship Matters: The Grimké Essay on Marriage

In the 1850s, one of the Grimké sisters wrote an essay on marriage that included an unprecedented discussion of what later generations would label marital rape. But which sister was responsible for the work? Angelina's experience of pregnancy and motherhood offers parallels to the essay's horrific portrayal of marriage. Yet Sarah's late-life search for purpose and recurring themes within her correspondence suggest just as strongly that the essay is hers. The bulk of the evidence points toward Sarah's authorship. Yet this complicates the essay's placement within the history of antebellum reform ideology, for its writing coincides with a shift in Sarah's broader reform philosophy, including an abandonment of earlier abolitionist goals. If Angelina's, the essay might be cast as a continuation of earlier efforts as an abolitionist. But if Sarah's, the essay must be viewed as a redirection, even repudiation, of her earlier efforts, informed by a loss of confidence in men and the possibilities for temporal reform.     

Did the Priests Plant a Cross in This Woman’s Loins? Love and/or Marriage in the Middle Ages

Brooke, Christopher N.L. The Medieval Idea of Marriage Duby, Georges Love and Marriage in the Middle Ages Sheehan, Michael M. Marriage, Family and Law in Medieval Europe: Collected Studies Laiou, Angeliki, E. (ed.) Consent and Coercion to Sex and Marriage in Ancient and Medieval Societies Elliott, Dyan Spiritual Marriage: Sexual Abstinence in Medieval Wedlock     

Embracing the Language of Human Rights: International Women's Organisations,Feminism and Campaigns Against the Marriage Bar,c.1919–1960

This article considers four international women's organisations – the International Council of Women, the International Alliance of Women for Suffrage and Equal Citizenship, the International Federation of University Women and the Open Door International – and their campaigns for the right of married women to undertake paid work. It examines how each organisation adopted and engaged with the language of human rights in the late 1920s and 1930s. It is argued that after 1948, precisely because of its formal adoption by the UN, the language of human rights became less usable as a way to make the point that women still faced inequalities, and so other framings became more significant. This article contributes to historiographies on international women's organisations, offers a detailed discussion of their activism against the marriage bar, and challenges the conventional chronology of the concept and language of human rights.     

Marriage under occupation: Israel’s spousal visa restrictions in the West Bank

In the West Bank, hundreds of non-Palestinian women who are married to Palestinian men have recently been issued shortened visas with tightened restrictions. This means they are often prevented from working, their mobilities are severely reduced and they are placed in extremely precarious bureaucratic and procedural positions. The research in this article draws from fieldwork interviews with women affected by such restrictions to show how politically induced precarities produce gendered effects towards specific ends of the occupation of Palestine. We thus frame a discussion of the women’s experiences of visa regulations through precarity before giving an account of the profound effects on women’s roles in family and political life. We then broaden the focus to consider Israel’s occupation of Palestine and the demographic implications of the gendered effects of visa precarity. In doing so we make the argument that Israel’s spousal visa regulations contribute to the (re)production of uneven gender relations and the demographic objective of emptying out the West Bank.