Hasil untuk "The family. Marriage. Woman"

Phamornpun Yurayat, Parisa Ahmadi Ghomroudi, Khanitin Jornkokgoud

While gender differences in well-being are widely studied, the interaction of the PERMA dimensions (positive emotion, engagement, relationships, meaning, and accomplishment) across genders remains unclear, leaving gaps in understanding the psychological dynamics of flourishing. This study aims to examine gender differences in the network structure of PERMA well-being among university students, focusing on variations in global connectivity, centralities, and specific edge strengths. A total of 946 students participated in the study. The network analysis was applied to identify the network structures that determine the concentrations and interconnections of PERMA indicators in men and women. Results showed that overall network strength and structure were similar across genders. However, local differences were observed, with accomplishment more central for men and some emotional–relational connections differing between groups. These findings present a different perspective on gendered well-being patterns, emphasizing the need for developing tailored interventions in educational settings that account for these subtle differences.

Xuanyu Zhao, Weimin Kong, Yan Jiang et al.

BackgroundMaternal hypertensive disorders (MHD) are leading causes of maternal morbidity and mortality worldwide, particularly among reproductive-age women of advanced maternal age (AMA), representing a significant global public health challenge.ObjectiveThis study aimed to analyze the global trends, inequalities, and disparities in the burden of MHD among reproductive-age AMA women from 1990 to 2021.MethodsWe conducted a population-based study using data from the Global Burden of Disease (GBD) 2021 study, covering 204 countries and territories. The study included women aged 35–49 years with hypertensive disorders during pregnancy. We assessed age-standardized incidence rate (ASIR) and age-standardized death rate (ASDR) of MHD among reproductive-age AMA women. Temporal trends were evaluated using joinpoint regression analysis, while health inequalities were measured using the concentration index and the slope index of inequality (SII).ResultsBetween 1990 and 2021, the global ASIR of MHD decreased from 568.10 (95% UI: 412.06–738.55) to 491.49 (95% UI: 368.78–619.84) per 100,000 population (AAPC: −0.46%, 95% CI: −0.54% to −0.38%), and ASDR declined from 2.57 (95% UI: 2.23–2.97) to 1.44 (95% UI: 1.19–1.76) per 100,000 population (AAPC: −1.83%, 95% CI: −1.99% to −1.67%). Substantial disparities persisted across socio-demographic index (SDI) regions, with high and high-middle SDI regions showing increasing incidence trends (AAPC: 2.36% and 1.45%, respectively). The slope index of inequality (SII) for ASIR improved from −3,052.73 (95% CI: −3,329.55 to −2,775.91) to −1,209.36 (95% CI: −1,393.12 to −1,025.61) per 100,000 women, while the SII for ASDR decreased from −11.29 (95% CI: −12.38 to −10.20) to −3.66 (95% CI: −4.13 to −3.20) deaths per 100,000 women. The concentration index for ASIR showed slight improvement (from −0.46 to −0.34), while ASDR inequality marginally worsened (from −0.62 to −0.66).ConclusionDespite overall declines in MHD burden, significant disparities persist, particularly in low SDI regions. These findings highlight the need for targeted public health interventions to reduce inequalities, improve healthcare access, and enhance maternal outcomes for reproductive-age AMA women globally.

P. I. MOTA

Jacky C. K. Ng, Iris W. Y. Lai, Algae K. Y. Au et al.

A great deal of investigation has been devoted to studying whether academic achievement is linked to adolescents’ life satisfaction, whereas limited studies have focused on conduct achievement, which serves as another common kind of achievement in school. To examine the association between conduct achievement and life satisfaction, two studies were conducted using a mixed-methods sequential explanatory design with a two-phase model. Study 1 (quantitative phase) demonstrated longitudinal evidence for the positive effect of conduct achievement on adolescents’ life satisfaction. Critically, the lagged effect was also moderated by interdependent self-construal, with the beneficial effect becoming stronger for adolescents high in interdependent self-construal. Study 2 (qualitative phase) generated two main themes and four subthemes to understand the meaning and impact of conduct achievement to adolescents. Thematic analysis revealed that conduct achievement was regarded as a partial and subjective assessment by teachers and might elicit a positive perception of the teacher-student relationship.

Hosein Souzanchi

Ibn Junaid Eskafi is one of the great Shiite scholars of the 4th century, whose books have not reached us, but some of his views have been quoted in jurisprudence books. Allameh Helii brought up a sentence of his about the clothing of men and women and he himself added an explanation to it, which has been misunderstood; To the extent that some non-experts have stated that Ibn Junayd considers the extent of obligatory covering for men and women to be equal in front of others! In this article, by an analytical method and by referring to the quoted sayings of Ibn Junayd, it becomes clear that such an understanding of Ibn Junayd's words was due to unfamiliarity with specialized jurisprudential texts, and Ibn Junayd did not believe in such a view not only regarding the women's veils in front of non-incest, but even in the "Prayer Veil"; Rather, the only difference between his opinion and others regarding women's veil is that he does not consider it obligatory to cover women's head during prayer, with the condition that non- incest does not see during prayer. Also, by carefully examining the above-mentioned quotes from him by Allameh Helii and others, it becomes clear that Ibn Junaid's sentence, which has been misunderstood, was only referring to the meaning of the word ``Awrat'', and if there is any ruling from it, it is the general ruling of veiling, which is also Both men and women are obliged to observe it in front of everyone (that is, even in front of their own sex and in front of incest); And his fatwa in this context is the same as the fatwa of the general Shia jurists.

Elia Juan, Rr. Ani Wijayati, L. Elly et al.

Every human being must establish a relationship between men and women which then leads to the level of marriage. In carrying out a marriage, it must be based on the provisions of laws and regulations, but in the development of the times, marriages occur between men and women of different religions. Interfaith marriage itself is a relationship between a man and a woman who want to form a family (household) by adhering to different religions and beliefs. Marriages of various religions can be found in various areas, both urban and rural. Based on Article 2 paragraph (1) and paragraph (2) Law Number 1 of 1974 concerning Marriage states that (1) "Marriage is legal, if it is carried out according to the laws of each religion and belief." (2) Each marriage is recorded according to the applicable laws and regulations, so that it can be said that marriages can be carried out in accordance with their respective religions and beliefs and to obtain validation of interfaith marriages must go through a court judge's decision.

A. Nasoha, Nadia Khoirotun Nihayah, Alfina Arga Winati et al.

Marriage is not only based on a birth bond between a man and a woman, because marriage is not just a matter of worshiping Allah SWT but also to obtain happiness, peace of mind, and to continue the lineage. This research discusses aims to explore more broadly the causes, impacts and analysis of forced marriages caused by arranged which are viewed from an Islamic legal perspective. The method used in this research is a qualitative method as to obtain information through interviews with various elements of society and through field observations. The result of this research show that the factors that cause forced marriage to occur in society are parental, economic, educational, and customary factors. The practice of forced marriage has negative impacts such as divorce, family conflict, and can lead to infidelity. So it can be emphasized that forced marriage is prohibited in Islamic law.

Muhammad Sopiyan

Marriage is an agreement made by two people, in terms of, This is an agreement between a man and a woman with a material goal, namely forming a happy and eternal family (household) based on Belief in One Almighty God, as the first principle in Pancasila. In a marriage carried out one of them will give birth to the effects of marriage on assets. As situations and conditions develop in society, many potential partners finally decide to enter into a marriage agreement, bearing in mind that this is because both men and women are capable of producing their respective assets and there are many other reasons why they should enter into a marriage agreement. A marriage agreement is an agreement made by two people (prospective husband and wife) before the marriage takes place. The marriage agreement has been regulated in Article 29 of the Marriage Law No. 1 of 1974 but with the issuance of the Constitutional Court decision No. 69/PUU-XIII/2015 there have been several changes in the Marriage Agreement which are currently still Pros and Cons in society. The problems examined in this study are: how is the marriage agreement viewed from the Civil Code. As for the analysis of legal materials in this study, it is carried out by processing and analyzing qualitatively and as outlined descriptively. The results of the research in the first conclusion that the regulation of marriage agreements in Indonesia is contained in several laws including the Civil Code, Marriage Law No. 1 of 1974, KHI and Constitutional Court Decision No. 69/PUU-XIII/2016.

Akhyar Hanif, Tripatika Yuliani, Riki Rikarno et al.

Minang or Minangkabau is an ethnic cultural group that adheres to a distinctive customary system, namely a family system according to female lineage which is called the matrilineal system. In Minangkabau culture, marriage is one of the important events in the life cycle and is a very significant transitional period in forming a small group of new families to continue the lineage. For the Minangkabau people who are Muslim, marriages are carried out in accordance with the provisions of Law Number 1 of 1974 concerning Marriage. There are 2 (two) types of marriages for the Minangkabau indigenous people, namely: 1) Ideal marriage, namely marriage between close families such as children from nephews; 2) Abstinence marriage, namely marriage that cannot be carried out like the child of a mother or father. There are 2 (two) marriage procedures for the Minangkabau indigenous people, namely: 1) Marriage according to female relatives, namely the woman who is the initiator in marriage and in household life, from starting to find a mate to carrying out the marriage; 2) Marriage according to male relatives, namely the man who is the initiator in marriage and households, from starting to find a mate to carrying out the marriage and daily living expenses. The form of marriage in Minangkabau has changed according to the times. Previously, a husband meant nothing in the wife's family, now it is the husband who is responsible for his family

Mardi Candra, R. Sinaulan, Fahadil Amin Al Hasan et al.

Marriage combines the husband-wife relationship and unifies two families of different ethnicities, cultures, and backgrounds. The consent of the wali is a significant function of the family, particularly the prospective bride's family. Marriage requires the permission of the wali because it is null and void without it. In actuality, the wali of the prospective bride may be hesitant to marry off the woman under his supervision for various reasons, both Shar'i and non-Shar'i. As a result, the prospective bride must apply to the Religious Court for wali adhal for the marriage to occur. This qualitative research employs a normative legal approach, which examines legal norms found in laws and regulations, judge judgments, and other legal sources. According to the findings of this study, wali adhal cases are currently evaluated by voluntary trials or unilaterally. However, because it is unilaterally assessed and there is no opponent, fulfilling the legal purpose of building integrative justice in this examination requires considerable effort. Therefore, wali adhal cases must be examined using a contentious trial.

Muhammad Hafis

Man is naturally a social being who can’t live alone. The Marriage Association is a legitimate link between a man and a woman for a long time. Therefore, people always live with each other. The family is the smallest social group of a society, which is expected to maintain the continuity of human life in the world. Monogamy is marriage with only one wife. This sentence comes from the Greek monos which means One and gamos Married. Monogamy is a marriage between a man and a woman. Monogamy is the principle of marriage in Islam, so that a husband may marry more than one wife as long as he does fair (wise), while fair is a difficult thing to uphold, Allah decreed, if you cannot do justice, then it is sufficient to marry a woman.

Juliana Oliveira Silva

Em 2019, realizei a minha primeira e única reclusão menstrual entre os Korubo de recente contato da Terra Indígena Vale do Javari (Amazonas, Brasil). A menstruação e a reclusão menstrual (tsat vule) consistem em permanecer sentada enquanto o sangue desce. No meu caso, durante a reclusão, houve um acidente com um dos anciões que levou ao início dos rituais de canto-choro e, posteriormente, uma das minhas anfitriãs entrou em estado de raiva. Este artigo parte da minha reclusão menstrual como um estudo de caso para analisar as concepções korubo sobre os brancos, a adoção e a menstruação. Argumento que a reclusão menstrual da antropóloga, tratada como menina e velha, pode ser interpretada como uma menarca anômala em que concepções ameríndias sobre os brancos são reconstruídas sob o aspecto performativo do parentesco.

Yosi Yaffe

This theoretical study aims to identify types of parental behaviour and parent-child relationships that play a role in children’s and adolescents’ anxiety disorders. The article integrates the relevant literature on the familial climate and parental characteristics that correlate with children’s and adolescents’ anxiety disorders and describes their theoretical role in the emergence and persistence of those anxieties. The role of social learning in this context is also presented, depicting mechanisms of anxiety acquisition such as parental modelling of anxious or avoidance behaviour, as well as parental attitudes and actions. An association was found between parenting styles and practices and children’s anxiety, with the strongest effect found for different types of parental control and parental corporal punishment. Children and adolescents with anxiety disorders are more likely to be raised by non-authoritative parents (e.g. overprotective, authoritarian, and neglectful styles), who tend to employ exaggerated (e.g. preventing autonomy), harsh, or inconsistent control. The article discusses some aetiological conditions in which anxiety in children is more likely to be induced by these parental patterns, describing the interplay between parent and child characteristics in this context.

Cláudia Gersen Alvarenga, Laís Barbosa Patrocino, Lucas Barbi

The objective was to analyse a work on life projects conducted with children and adolescents in the outskirts of Belo Horizonte, Brazil, which was performed through health education workshops. The meetings occurred in a philanthropic institution for 10 months. Topics such as self-knowledge, self-esteem, family relationships and affective bonds, body care, citizenship, inequality and violence were addressed. The analysis was carried out through a diagnosis questionnaire applied to participants, activities performed by the group and field notes. Boys showed a higher interest in less qualified careers, and girls in higher education professions. There was a lack of articulation between the groups’ mentioned projects and concrete actions to conduct those projects. The school was not positively mentioned as a space to promote their goals’ achievement. The health education workshops focused on life projects’ promotion proved to be powerful strategies to the self-knowledge, providing opportunities of projections of the desired future

Wahyu Wibisana

Lidia Bielinis

Lena Hipp, Friederike Molitor, Janine Leschke et al.

In the current discussions on combining work and family life, the idea of shorter working hours for fathers is becoming ever more popular. Although the proportion of part-time working men has somewhat increased in the last few years, parttime employment has been largely studied for women and mothers. Much less is known about men’s, and particularly fathers’, part-time employment. This study seeks to fill this gap by analysing part-time work among fathers in Germany, Sweden, Ireland, and the Netherlands using data from the European Labour Force Survey (LFS) from the year 2014. We show that fathers’ lower earning capacity within couples is not associated with a higher probability of working part-time in any of the four countries. Irrespective of the occupational status differences within couples, fathers in Germany and Ireland with three or more children are more likely to work part-time than fathers with fewer children; moreover, in both countries, married fathers are less likely to work part-time than unmarried fathers. While fathers of small children in the Netherlands are more likely to work part-time if they have a lower occupational status than their female partners, these fathers are less likely to work part-time in Ireland. Zusammenfassung In der aktuellen Debatte um eine verbesserte Vereinbarkeit von Familie und Beruf geht es zunehmend auch um kürzere Arbeitszeiten von Vätern. Trotz eines leichten Anstiegs teilzeitarbeitender Männer in den letzten Jahren hat sich die sozialwissenschaftliche Forschung bislang vornehmlich mit Teilzeitarbeit von Frauen beschäftigt. Erkenntnisse darüber, unter welchen Bedingungen Männer, insbesondere Väter, Teilzeit arbeiten, gibt es kaum. Unsere Studie will zur Schließung dieser Forschungslücke mittels einer Analyse von Individualdaten der Europäischen Arbeitskräfteerhebung (EU AKE) für Deutschland, Schweden, Irland und die Niederlande aus dem Jahr 2014 beitragen. Wir können zeigen, dass Väter, die gleiche oder geringere Verdienstmöglichkeiten als ihre Partnerinnen haben, in keinem der Länder mit einer höheren Wahrscheinlichkeit Teilzeit arbeiten als Väter mit höheren Verdienstmöglichkeiten. Ungeachtet beruflicher Statusunterschiede innerhalb der Paarbeziehung arbeiten Väter mit drei oder mehr Kindern in Deutschland und Irland eher in Teilzeit; außerdem arbeiten verheiratete Väter in beiden Ländern seltener in Teilzeit als unverheiratete. Während in den Niederlanden Väter mit geringeren Verdienstmöglichkeiten als ihre Partnerinnen häufiger in Teilzeit arbeiten, wenn ein kleines Kind zu versorgen ist, arbeiten diese Väter in Irland seltener in Teilzeit.

Helena Rodemann Rounsevell

Muchas personas creen que decirles comentarios a completas desconocidas es una forma de piropear y de elogiar inofensivamente su belleza. Por otra parte, a nivel político y social no se reconoce el acoso callejero como otra forma de violencia simbólica. Pero las reacciones cada vez más airadas al acoso motivan una conjetura acerca de la re-instauración de una ley anti-piropo en el Estado español. Bajo la luz de la Constitución española, la pregunta plantea si una ley anti-piropo podría suponer un conflicto entre el derecho fundamental a la libertad de expresión de los hombres y los derechos a la integridad, privacidad, y seguridad de las mujeres.

Swantje Reimann, Dorothee Alfermann

Aim: In order to find conditions that may promote or constrain the career of women doctors, we conducted longitudinal interviews with dualcareer couples over a period of four to six years. Based on content analysis, we identified one couple for detailed analysis. For minimally and maximally contrasting these couples, we complemented our analysis by including additional couples for gaining more structured insights. Results: Despite egalitarian role concepts prior to pregnancy, it is through the transition into a triad that effects of traditionalism emerge for which, in turn, socialization effects from the family of origin are meaningful. Conflicts do arise when both the areas of professional and family life do not lose their relevance after entering parenthood. It requires a high degree of management for getting things organized, especially on the part of the women. Discussion: In addition to important structural and organizational working conditions that serve as important providers of structure, individual needs of women doctors have to be taken into account for enabling women doctors to perform satisfactorily in both areas of life. Zusammenfassung Ziel: Anhand einer detaillierten Fallbeschreibung werden karriereförderliche- und hinderliche Bedingungen auf subjektiver und Paarebene rekonstruiert, denen Ärztinnen durch das kritische Lebensereignis Elternschaft ausgesetzt werden können. Um Aussagen struktureller Art treffen zu können, werden diesem Paar weitere Paare in minimalem und maximalem Kontrast dazugestellt, die in einem längsschnittlichen Design über vier bis sechs Jahre mindestens drei Mal interviewt wurden. Ergebnisse: Trotz egalitärer Rollenvorstellungen der Paare vor einer Schwangerschaft kann es zu Traditionalisierungseffekten durch den Übergang in eine Triade kommen, wobei Sozialisationserfahrungen aus der Ursprungsfamilie bedeutsam sind. Konflikte entstehen dann, wenn die Lebensbereiche Beruf und Familie für karriereorientierte Ärztinnen durch eine Elternschaft nicht an Bedeutung verlieren, sondern sie beides gleichzeitig wollen. Die damit verbundenen Anforderungen einlösen zu können, erfordert gerade auf Seiten der Frau ein hohes Maß an Organisation und Arrangement. Diskussion: Neben arbeitsstrukturellen und -organisatorischen Bedingungen und Strukturgebern, müssen individuelle Bedarfe der Ärztinnen in den Blick genommen werden, um beide Lebensbereiche zufriedenstellend ausfüllen zu können.

A. Kondo