Hasil untuk "The family. Marriage. Woman"

shafieh Ghodrati, Fatima Yawari, Hossein ghodrati

<p class="MsoNormal" style="margin-bottom: .0001pt; text-align: justify; line-height: normal; background: #F8F9FA;"><span style="font-family: 'Times New Roman','serif'; mso-ascii-theme-font: major-bidi; mso-fareast-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; color: #202124;">Introduction: The present research examines Afghan women in Dealing with the Transformation Arising from the Collapse of the System and the Re-establishment of the Taliban and its consequences.</span></p> <p class="MsoNormal" style="margin-bottom: .0001pt; text-align: justify; line-height: normal; background: #F8F9FA;"><span style="font-family: 'Times New Roman','serif'; mso-ascii-theme-font: major-bidi; mso-fareast-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; color: #202124;">Method: For this purpose, a qualitative approach has been used. The data was collected through grounded theory and targeted sampling and interviewed with 20 Afghan women. The tool for collecting information is a semi-structured interview and has been analyzed by coding (open, central, selective).</span></p> <p class="MsoNormal" style="margin-bottom: .0001pt; text-align: justify; line-height: normal; background: #F8F9FA;"><span style="font-family: 'Times New Roman','serif'; mso-ascii-theme-font: major-bidi; mso-fareast-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; color: #202124;">Findings: The text of the interview was in the form of 150 concepts and 15 categories was summarized and categorized based on strategies and consequences and the essence of them under the title of "Compulsory adaptation and opportunism in the field of re-vulnerability horror" was extracted. The results show that Afghan women considered the fall of the system and the second rule of the Taliban as sudden and unwanted and considered it the cause of rollback. These women state that the changes have created an abnormal situation that has affected their lives and has made them face challenges and limitations. These women took strategies that were specific to that conditions in order to maintain security and reduce possible damages in terms of cost-benefit calculation, available options, and rationality. According to those conditions, Afghan women took strange strategies such as separation of loved ones and Anxiety and new challenges, etc., are the consequences of the strategies that they used to face the changes.</span></p> <p class="MsoNormal" style="margin-bottom: .0001pt; text-align: justify; line-height: normal; background: #F8F9FA;"><span style="font-family: 'Times New Roman','serif'; mso-ascii-theme-font: major-bidi; mso-fareast-font-family: 'Times New Roman'; mso-hansi-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; color: #202124;">&nbsp;</span></p>

Lily Purwianti, Hepy Hefri Ariyanto, Christella

Background: The online food delivery (OFD) sector has grown rapidly in Indonesia, necessitating scholarly examination of consumer behavior beyond initial adoption to understand continuance patterns in technology-enabled consumption. Purpose: This research aims to analyze the effects of food safety risk perception, social influence, price savings, and time savings on consumers' continuance intention toward OFD services, with attitude as a mediating variable. Method: A quantitative survey of 384 OFD users in Batam City, Indonesia, who had used the services three times in three months was conducted, and the data were analyzed using PLS-SEM. Findings: Social influence, price savings, time savings, and food safety risk perception significantly affect attitude and continuance intention through the mediation of attitude. Food safety risk exhibits dual effects of direct negative and indirect positive effects through attitude. Conclusions: Attitude serves as a critical mediator consistent with the Theory of Planned Behavior. OFD providers should strengthen food safety assurances, leverage social influence, emphasize efficiency benefits, and enhance positive attitudes to sustain consumer loyalty and long-term engagement. Research implication: OFD service suppliers should strengthen consumer confidence by addressing food safety concerns, leveraging social influence, and emphasizing time and cost efficiency. Marketing and operations also improve positive consumer attitudes to support long-term engagement.

Tracy L Mitzner, Kenneth A Blocker, Wendy A Rogers

Background: Digital home assistants can support older adults with a range of daily activities and reduce their needs for support. These benefits are only possible if the older adults can successfully learn how to use them and maintain their use over time. Research is needed to explore older adults’ perspectives on learning to use digital home assistants to uncover the factors that influence their experience. Research aim: The purpose of this study was to explore the perspectives of older adults regarding the factors that impacted their experience learning to use digital home assistants. Methods: Participants were 35 community-dwelling older adults between the ages of 60 and 81 who reported owning a digital home assistant. This mixed-method study included questionnaires (demographics, technology experience, mobile device proficiency, technology readiness, digital home assistant usage), and a semi-structured interview designed to explore participants’ attitudes, experiences, and preferences for learning to use their device based on components from the Personalized Instruction and Continued Support (PICS) Framework (i.e., user profile, environmental characteristics, and technology characteristics; Blocker, 2022). Results: Participants discussed facilitators and barriers related to their user profile (abilities, age, attitudes and motivations); environmental characteristics (stressors, learning environment, social support); and technology characteristics (complexity, novelty, usability). Perceived barriers included instructions not being designed for their age group, memory demands, stress and distraction, lack of social support, as well as technology novelty and complexity. Perceived facilitators included general technology proficiency; expectations from others; benefits of use; ease of use; learning efficiency and memorability; as well as satisfaction and enjoyment of use. Conclusions: The findings highlighted the need to increase the availability of education and training to support older adults’ use of smart home technologies. We have provided guidelines developed from the results to provide direction for the design of instructional protocols, including specifications for intelligent instructional software.

Sam'ani Sam'ani, Rokhmadi Rokhmadi, Nasihun Amin et al.

Pragmatism has become a common motive in polygamous marriages, despite ignoring the principles of Islamic law. Issues ranging from unfair treatment and dishonest attitudes towards wives to the rejection of polygamous pregnant wives have colored the attitudes of pragmatic polygamous life. This article reveals pragmatic motives that become the reasons why a woman is willing to be istri selir-sirri (concubine) in polygamy. This research uses a qualitative approach in which data was collected from observation, interviews, and library studies. The findings of this study suggest that pragmatic motives exist in polygamies, such as the husband's economic stability accompanied by lust satisfaction, the woman's needs for social-economic improvement, and the need for comfort and security. The lack of power among women in relation to men of high social and economic status causes them to agree to be the second wife (selir) despite the sirri marriage status, which is officially unregistered and sometimes unknown even to their own family. As the article sees only the pragmatic sides of polygamy, it still needs further development.

A. Tahiiev

Germany, Ukrainian Muslims consider three types of registration of their marriage: state, religious and state registration of religious marriage. In Finland and the aforementioned countries, as well as in Ukraine, the third option is the most common. Having also analysed domestic judicial practice, we found that Ukrainian courts, even though they don’t officially recognize religious mar - riages, still consider them as an additional argument for establishing the fact that a man and a woman live in the same household without marriage, which in turn generates certain legal consequences in accordance with Ukrainian family and civil legislation.

A. Marphatia, Gabriel S. Ambale, A. Reid

In many traditional societies, women’s age at marriage acts simultaneously as a gateway to new family roles and the likelihood of producing offspring. However, inadequate attention has previously been given to the broader health and social implications of variability in women’s marriage age for public health. Biomedical scientists have primarily been concerned with whether the onset of reproduction occurs before the woman is adequately able to nurture her offspring and maintain her own health. Social scientists have argued that early marriage prevents women from attaining their rightful education, accessing employment and training opportunities, developing social relationships with peers, and participating in civic life. The aim of this review article is to provide comprehensive research evidence on why women’s marriage age, independent of age at first childbirth, is a crucial issue for public health. It focuses on data from four South Asian countries, Bangladesh, India, Nepal, and Pakistan, in which marriage is near universal and where a large proportion of women still marry below the United Nations prescribed minimum marriage age of 18 years. Using an integrative perspective, we provide a comprehensive synthesis of the physiological, bio-demographic, and socio-environmental drivers of variable marriage age. We describe the adverse health consequences to mothers and to their offspring of an early age at marriage and of childbearing, which include malnutrition and high rates of morbidity and mortality. We also highlight the complex association of marriage age, educational attainment, and low societal status of women, all of which generate major public health impact. Studies consistently find a public health dividend of increased girls’ education for maternal and child nutritional status and health outcomes. Paradoxically, recent relative increases in girls’ educational attainment across South Asia have had limited success in delaying marriage age. This evidence suggests that in order for public health initiatives to maximize the health of women and their offspring, they must first address the factors that shape the age at which women marry.

Imam Sujono

Marriage is a contract that justifies a man and a woman, with a marriage contract to build a happy and prosperous family. The marriage process has been regulated in Law Number 1 of 1974 that every marriage must be carried out according to religious provisions and must be recorded. But what about the marriage law for women who are divorced outside the religious court, according to Law Number 1 of 1974 and according to Islamic Law? Because in practice, there are also marriages that are carried out without recording so that they do not have a marriage certificate. Similarly, the occurrence of divorces that are not carried out in front of the Religious Courts, so they do not have a divorce certificate or certificate. For women who are divorced without having a divorce certificate who will enter into a new marriage. So, to legalize the marriage, one must apply for a marriage isbath for divorce.

Zoni Henki Singal, Awaluddin Hasrin, Sangputri Sidik et al.

This study aims to find out more closely and more clearly about the tradition of the Mogama marriage ceremony and the meaning of the traditional symbols of the Mogama marriage ceremony tradition. This study uses a descriptive qualitative method where in this study the author conducted a study in Bilalang Village 1 of Kotamobagu City, with the subject of the study being the traditional leader in Bilalang village and the number of informants, namely ten people, meaning the village government, community leaders, and the general public. The results of research on the tradition of the Mogama marriage ceremony in the village of Bilalang 1 is a tradition that has been carried out for generations. This tradition contains the meaning for the pick-up of the bride, which the groom's family holds as a symbol where the family and parents of the man sincerely accept the Woman to be a child and part of the man's family. This tradition is a must that must be held because if not, then the customary sanction is that the Woman is not allowed to end up in the groom's house during her life unless the Mogama custom has done it.

Sintia Farsalena

In marriage, the two ethnic cultures of each individual will often meet to maintain the harmony of the family and to prevent the conflict of women in the dominant role. This research question is about how the role of Minangkabau women is to handle various forms of conflict that may arise due to cultural differences in a marriage. The couple had the process of adapting to the cultural values of the partner's origin to each other. The data collection methods include in-depth interviews and observations by interviewing 23 Minangkabau women from other ethnic groups. The Minangkabau women make six strategies to perpetuate their household: 1). The Minangkabau woman chooses a Javanese male to serve as her husband. 2). The Minangkabau woman has independence in determining her partner because it meets during the wander. 3). After marriage, the Minangkabau woman will bring her husband to live in the West Sumatra area. 4). Most Minangkabau women like husbands who want to contribute to the wishes of their wives. 5). The language used after marriage is the Minangkabau language. 6). Minangkabau culture is dominant and applied in children's foster patterns. This article concludes that cultural constructions have given directions for Minangkabau women to defend their families while preventing vulnerable conflicts in interethnic marriages.

Simran Kaur-Colbert, J. Colbert

reza dehghannezhad, farajollah hedayatniya

There is no doubt about the legitimacy of temporary marriage in Shiite jurisprudence. This kind of marriage is recognized in Iran’s civil law and family support law, and some of its ruls is indicated. But there are some ambiguities about some of the issues such as the juridical effects of the wife's disobedience. Disobedience of wife in permanent marriage could lead to loss of alimony right entitled to her but in temporary marriage wife not entitled to alimony right. So, the important question is proposed here: what is the effect of a wife’s disobedience on her rights, and in other words, what is the executive guarantee of the husband’s right to submission in temporary marriage? There is no commentary about this issue in Civil Law, while this issue is important and should be investigated. In this paper, this issue is studied through descriptive and analytical methods from a jurisprudential perspective. The findings of the study are shown that if the divorced wife refuses to obey without a valid excuse, her disobedience would be fulfilled. On other hand, disobedience of the wife in temporary marriage leads to nulling her right of marriage portion or dowry, and the husband could deduct from the dowry considering proportion to the period of disobedience, and if the husband had paid the full dowry, he should demand its return in the same proportion through the court.

R. S. Ahmetzhanov

This research is devoted to the problem of application of secular laws in religious legal field on the example of dissolution of a religious marriage in civil court. In Russia the issues of regulation of family relations of Muslims are within the competence of religious organizations. However, if family life does not work out, then obtaining an official divorce, which would be legal, is possible only in a civil court. Going to civil court is often the only way for a married woman to obtain a divorce when traditional ways have been futile. This research is the first work in the Russian-speaking space on this problem and offers an option for solving family problems.

Maroyi Mulumeoderhwa

This study draws on a qualitative approach to explore how adolescents perceive women’s and men’s roles in marriage and family life. A sample of 56 boys and girls aged 16–20 from two urban and two rural high schools in South Kivu province took part in focus groups, and 40 of them were subsequently interviewed individually. The results show that most male participants believe husbands should fill the breadwinner role, and expect wives to remain the primary caretakers. Female participants reported that men are reluctant to allow their wives to have a job despite their degrees. However, most female participants disapproved of the mentioned beliefs of expecting wives to remain home doing housework and the husband to be the only primary breadwinner. The majority of male and female participants identified socio-cultural pressure for men (rather than women) to acquire education, formal employment, and, eventually, household decision-making. There is a need to challenge the structures of rigid gender roles that relegate women to a secondary role in work, making them “naturally” responsible for domestic chores and childcare.

Yuya Kudo

Abstract Whether cultural practices that discriminate against women should be criminalized is an important consideration for policymakers. In this study, I show that, theoretically, legal prohibition may decrease women’s welfare, by analyzing one cultural practice called “levirate marriage,” which is widely observed in sub-Saharan Africa. According to this practice, because a widow is inherited by the brother or other male relative of her deceased husband, levirate marriage is often seen as a form of forced marriage. However, this practice is also anecdotally believed to provide social protection for widows, as they usually have limited property rights. According to the developed game-theoretic analysis, this practice is selected as an equilibrium when a widow’s other livelihood means are limited and her husband’s clan wishes to continue a family line through generations by keeping sons of the deceased within his extended family. In this equilibrium, the woman obtains her reservation utility plus the net information rent, which is given by the clan to encourage her to produce more sons during marriage. Legally prohibiting this practice makes it costly for the clan to provide this information rent or even offer the levirate marriage. Because this information rent disappears, her welfare may decline. The present investigation serves as an important caution for those who propose an outright ban on an anti-social practice that is seen as violating women’s human rights.

Anwar Hafidzi, Masyitah Umar, Mohd. Hani et al.

This study reveals the tradition of the Banjar inland tribes in their marriage rituals. For a Banjar ethnic woman, who adheres to her cultural customs, a marriage for them will only take place when it is arranged by the family. Arranged marriage means a marriage determined by the family with the prospective husband chosen by the family on certain factors. Family is the dominant factor that determines the future of a Banjar ethnic woman especially in the aspect of marriage. The research methodology used in this research is a literature review that reveals the secrets behind conventional marriage practices using a phenomenological approach. Firstly, this study found that for the Banjar ethnic group, traditionally arranged marriages are compulsory. Second, there is a culture of giving money in a nominal amount to the bride’s family before the wedding takes place. Third, the bride’s home must be filled with donations such as furniture or daily household necessities. If things as stated cannot be met, then the bride’s family will look for another prospective husband for her daughter. Such a marriage tradition is the practice and belief of the ancestors of the Banjar tribe, it is an ancient practice of dynamic animism.Keywords: Rituals; marriages; customs; Banjar; Indonesia.

Boka En, Sabine Grenz

Luzmila Tatiana Argueta Monterroza

Los procesos de participación social en salud están vinculados a la historia política, cambios económicos y cambios sociales de cada sociedad. La relación entre Estado y Ciudadanía está mediada por determinantes sociales, una de ellas es el género, con implicancias en la construcción de desigualdades. En el ámbito de la participación social en salud, se requiere una valoración de la medida en que las acciones y rasgos asociados a los hombres y las mujeres tienen mayor o menor credibilidad o reconocimiento social. El estudio tiene como objetivo caracterizar, con un enfoque de género, los procesos de participación social en salud desde la experiencia y perspectiva de la ciudadanía en dos micro redes de servicios de salud en El Salvador en el año 2015. El estudio es de tipo cualitativo exploratorio, se realizaron 29 entrevistas semi-estructuradas en 9 municipalidades, a hombres y mujeres dirigentes sociales de las comunidades de dos micro redes de servicios de salud del Departamento de Morazán en El Salvador, Centro América. Entre los resultados se obtuvieron percepciones y experiencias comparadas que evidencian desigualdades de género en el acceso, condiciones y tipos de espacios disponibles para la participación, en donde se reproducen y refuerzan roles de género tradicionales. Sin embargo, se evidencian liderazgos femeninos sobresalientes vinculados a la formación política, organizativa y de género. Además, se revelan dificultades en la autonomía para los procesos participativos y para espacios horizontales. A manera de conclusión, se plantea que la equidad en mecanismos y en las oportunidades de participación requiere ser revisada desde el punto de vista de género; organizaciones no gubernamentales han jugado un papel positivo en el empoderamiento y participación de las mujeres en las localidades estudiadas, donde la formación en género ha sido fundamental.

Sarah Ahmed

This article examines how migration impacts power dynamics and gender norms for women left behind living in rural Southern Punjab, Pakistan, a site where patriarchal customs and religion are interwoven to confine women’s mobility and agency. Based on qualitative interviews and focus groups with women left behind from 2015 through 2018, this article explores how local rural-to-urban male migration patterns impact the decision-making powers of women who are left behind and must make sense of the family structure and gender dynamics in their homes after their husbands’ exit. This study finds that in the absence of her migrant husband, a woman left behind is still subject to patriarchal norms and surveillance by the remaining in-laws, including other women. Citing specific examples from the field, I explain why women left behind remain close to the very families that confine and monitor their movement, and why, in some cases, women left behind turn a blind eye toward their husband’s second or third marriage. Through an examination of behind-the-scenes negotiations that women left behind make, I argue that women maintain for themselves at surface level the gendered expectations that patriarchy sets for them, but given the opportunity, they can negotiate and bargain their positionality in subtle ways without disrupting the status quo that could otherwise jeopardize their physical safety and social reputation (honor).

P. Akweongo, Elizabeth F. Jackson, S. Appiah-Yeboah et al.

Introduction The practice of female genital mutilation (FGM/C) in traditional African societies is grounded in traditions of patriarchy that subjugate women. It is widely assumed that approaches to eradicating the practice must therefore focus on women’s empowerment and changing gender roles. Methods This paper presents findings from a qualitative study of the FGM/C beliefs and opinions of men and women in Kassena-Nankana District of northern Ghana. Data are analyzed from 22 focus group panels of young women, young men, reproductive age women, and male social leaders. Results The social systemic influences on FGM/C decision-making are complex. Men represent exogenous sources of social influence on FGM/C decisions through their gender roles in the patriarchal system. As such, their FGM/C decision influence is more prominent for uncircumcised brides at the time of marriage than for FGM/C decisions concerning unmarried adolescents. Women in extended family compounds are relatively prominent as immediate sources of influence on FGM/C decision-making for both brides and adolescents. Circumcised women are the main source of social support for the practice, which they exercise through peer pressure in concert with co-wives. Junior wives entering a polygynous marriage or a large extended family are particularly vulnerable to this pressure. Men are less influential and more open to suggestions of eliminating the practice of FGM/C than women. Conclusion Findings attest to the need for social research on ways to involve men in the promotion of FGM/C abandonment, building on their apparent openness to social change. Investigation is also needed on ways to marshal women’s social networks for offsetting their extended family familial roles in sustaining FGM/C practices.