Showing papers on "Love marriage published in 2011"

Unhitched: Love, Marriage, and Family Values from West Hollywood to Western China

Abstract: Acknowledgments Introduction: Tolstoy Was Wrong 1 Love, Sex, and Kinship in Gay El Lay 2 Gay Parenthood and the End of Paternity as We Knew It 3 A South African Slant on the Slippery Slope 4 Paradoxes of Polygamy and Modernity5 Unhitching the Horse from the Carriage: Love without Marriage among the Mosuo Conclusion: Forsaking No Others Appendix: A Co-parenting Agreement Notes Bibliography Index About the Author

The secret: Love, marriage, and HIV

Abstract: The titillating title ‘The secret’ perfectly describes what occurs in myriad households the world over: the deliberate denial that male extramarital infidelity is happening and thus potentially exposing faithful wives to the dreaded HIV. Women, too, deny their own husbands’ indiscretions, even while acknowledging that the practice is widespread. Though on the surface, this smacks of the teenage illusion of personal invincibility, The secret deftly paints a more complex picture of the competing factors that compel women to choose to be complicit in their husbands’ secrets. The introduction outlines three analytical concepts used to compare research sites: (1) extramarital opportunity structures (circumstances shaped by society), (2) sexual geographies (spatial opportunities for extramarital sex) and (3) social risk (how transgressions strengthen or weaken social standing). The authors also address the methodology of cross-cultural comparison, examining how it was an explicit project of early anthropology, how it has largely fallen into disfavour nowadays, and yet how it is still a valuable undertaking. To bridge the divide between the critique and embrace of cross-cultural comparison, the authors propose what they term Critical Comparative Ethnography, focusing on processes, not traits. The authors’ comparative approach acknowledges that culture is differentially shared across gender, class and age and is specifically designed to ensure that the results are comparable. Progressing into the chapters on the five field sites Mexico, Nigeria, Vietnam, Papua New Guinea (PNG) and Uganda certain commonalities are brought to light. For example, in both Nigeria and Vietnam, the practice of extramarital relationships is a marker of wealth, modernity and masculinity. Conversely, Papua New Guineans and Mexicans who are bypassed by wealth and modernity practice compensatory masculinity regaining their dignity by emulating the wealthy (spending their limited funds on extramarital sex). Ugandan wives’ disappointment at their husbands’ inability to deliver on the image projected during courtship that of a rising economic star drives some to seek mistresses who will not criticise their failures. Multiple research sites confirmed that women have far more to lose from confronting their husbands’ dalliances than from ignoring them. For women in Nigeria, Vietnam and middle class PNG, the blame for their husbands’ straying is placed upon them: they cannot satisfy their husbands, they should be more attentive and remain sexually alluring for their husbands. Therefore, many women have a vested interest in upholding ‘the secret’. But the threat of blame is not all. Being Global Public Health Vol. 6, No. 7, October 2011, 797 799

Learning and Legislating to Love: Marriage Promotion Policy and Family Inequality in America

Abstract: In 1996, Congress overhauled welfare policy to encourage work and marriage as routes to economic self-sufficiency for poor American families. This led to the subsequent creation of the federal Healthy Marriage Initiative (HMI) in 2002. The HMI has funded hundreds of relationship skills and marriage education programs across the country, many targeting poor and low-income unmarried couples with children. To date, very little of the social scientific and policy debate over the value of such programs has focused on what relationship skills-based government-sponsored marriage promotion actually involves in practice. To address this gap, this dissertation draws on data collected data during an 18-month participant observation study of one federally-funded relationship skills program for low-income, unmarried parents called Thriving Families, including in-depth interviews with 60 program staff, instructors, and participants. I find that Thriving Families couples delayed marriage because of a phenomenon I call curtailed commitment, the belief that if they cannot live up to middle-class ideas of family life, including meeting a specific economic threshold, couples are not equipped for marriage. Staff and instructors employed three primary strategies to encourage couples to overcome this reluctance: 1) rather than promoting marriage directly, they promoted a healthy co-parenting relationship, preferably within the context of marriage, as the best resource poor parents have to bolster their children's life chances; 2) they reframed what I call marital masculinity by suggesting that marriageable men are those who have the capacity to be caring co-parents and good communicators, qualities that do not depend on their ability to live up to middle-class norms of male breadwinning; and 3) they tried to teach parents financial management skills that would presumably enable them to have more money and communication skills to help them talk through relationship problems. Though economic constraints challenged their abilities to use the skills promoted by the program, parents viewed the classes as a rare opportunity to communicate free of the material constraints that overwhelmingly characterized their daily lives and their intimate relationships. This suggests that rather than promoting an instrumental view of marriage--that marriage prevents poverty--healthy marriage policy could likely better serve disadvantaged families by acknowledging and addressing the socioeconomic roots of curtailed commitment as part of public efforts to strengthen family relationships.

Aspirations and realities of love, marriage and education among Hmong women.

Abstract: Stereotypical portrayals of the Hmong in Vietnam emphasize their apparently exotic customs related to sexual relationships and marriage and their alleged backwardness and resistance to change. Yet their history shows their ability to respond to changing socioeconomic contexts. This study details practices and aspirations concerning love, marriage and education among different generations of White Hmong women in the northern mountains of Vietnam, with particular attention to the perspectives of young women. We found a diversity of ideas and identified certain rapidly changing practices regarding marriage. Forced marriage through 'wife-snatching' was reported to have always been rare and its meaning and prevalence has seemingly been misunderstood by outsiders. Bride price payment was reported to be an important element of most Hmong marriages. Hmong girls studying at high school and secondary level were found to have particular aspirations pertaining to their marriage, education and career, but lacked confidence in their abilities to create their desired future. Findings also reveal how patrilocal residence following marriage places young women under the strict control of their husbands and parents-in-law, which is likely to contribute to their lack of self-esteem and sense of autonomy.

(En)gendering Faith?: Love, Marriage and the Evangelical Mission on the Settler Colonial Frontier

Abstract: Heterosexual love, marriage and reproduction have always occupied an ambivalent place in settler colonies like Australia. While reproduction of the ‘right’ sort of settlers is imperative to the numerical increase of the colonizing population, indigenous peoples’ reproduction is more problematic. This is in distinct contrast to many ‘plantation’ colonies, where the reproduction of a working or slave class of indigenous peoples is desirable for the colonizing powers who wish to exploit their labour (Wolfe 1994, p. 93). Because the validity of the settler colonial state is predicated on denying the very existence of its indigenous owners, settler colonies have, historically, sought to eliminate indigenous peoples in any way that they could, replacing them on the land with settlers. Patrick Wolfe has referred to this aspiration as the ‘logic of elimination’ (Wolfe 1994).

James Joyce and the Revolt of Love: Marriage, Adultery, Desire (review)

Abstract: 1 Thomas Mann, Joseph and His Brothers (New York: Alfred A. Knopf, 19331943), and Doktor Faustus (Berlin: Suhrkamp, 1947). 2 Gabriel García Márquez, Cien Años de Soledad (Buenos Aires: Editorial Sudamericana, 1967). 3 Mann, The Magic Mountain, trans. H. T. Lowe-Porter (New York: A. A. Knopf, 1927). 4 W. B. Yeats, “Sailing to Byzantium,” The Collected Poems of W. B. Yeats, ed. Richard J. Finneran (New York: Simon & Schuster, 1996), p. 193.

The Secret: Love, Marriage, and HIV

Abstract: The Secret: Love, Marriage, and HIV Jennifer S Hirsch, Holly Wardlow, Daniel Jordan Smith. . Nashville, TN: Vanderbilt University Press, 2009. ISBN-13: 978-0-82651-683-1. Price: £26.95. Pages 320 (paperback) This book publishes the results of a 5-year research project entitled ‘Love, marriage and HIV: a multisite study of gender and HIV risk’. It was supported by the USA National Institutes of Health. The proportion of women with HIV varies worldwide; in sub-Saharan Africa nearly 60% of cases occur in women whereas in Asia this figure is 35%. During the study period there was increasing …

Comparison of love marriages versus arrange marriages in pakistani perspective

Abstract: Due to the social structure, the concept of arranged marriage is prevalent in the Indian wedding scenario, since ages. Nonetheless, love marriages are prevalent in almost all the societies of India, given the fact that they are still considered inferior to the weddings arranged by many parents in the country. People supporting the concept of love marriage strongly believe that it is very important to know the partner before marrying him/her. The arrange marriages are more successful as compared to love marriage, although in love marriage people are spending happy life on the other side they face many problems such as financial etc.

Review of Janine Utell's James Joyce and the Revolt of Love: Marriage, Adultery, Desire

Abstract: In 1921, James Joyce refused to grant Jacques Benoist-Mechin’s request to see the Ulysses schema, even though Benoist-Mechin was in the midst of translating portions of the novel into French. According to Richard Ellmann, Joyce responded humorously by protesting that ‘‘If I gave it all up immediately, I’d lose my immortality. I’ve put in so many enigmas and puzzles it will keep the professors busy for centuries arguing over what I meant, and that’s the only way of insuring one’s immortality’’ (JJ 521). Joyce’s jocoserious denial has become a foundational narrative of the scholarly industry his work has spawned, as well as a self-fulfilling prophecy. As the centenary of the 1922 publication of Ulysses approaches and with the hundredth anniversary of the 1907 edition of Chamber Music— Joyce’s first published text—already passed, the accuracy of Joyce’s proclamation, as well as his immortality, seems assured. A recent ‘‘Joyce, James’’ search of the MLA database netted over 10,000 citations, and neither the arguments nor the pace of publications shows any signs of abating. But have Joyceans finally exhausted everything there is to say about the seven major prose works, two poetry collections, voluminous letters, and extensive manuscript holdings? Having passed through phases of scholarship dominated by psychoanalysis, structuralism, deconstruction, poststructuralism, feminism, historicism, post-colonialism, and genetic criticism among others, is the Joyce industry, like the river Liffey in Finnegans Wake, experiencing a ‘‘commodious vicus of recirculation’’ (FW 3.2)? Are we indeed destined to repeat ‘‘The seim anew’’ (FW 215.23)? Derek Attridge rightly points out in Joyce Effects: On Language, Theory, and History (2000) that commentary begets commentary, and the vast