Love marriage

About: Love marriage is a research topic. Over the lifetime, 190 publications have been published within this topic receiving 2465 citations.

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.

The Byanshi: an ethnographic note on a trading group in far western Nepal.

Abstract: The Byanshi who live in the district of Darchula are among the lesser known trading groups of Nepal. The Byanshi close to the borders of Nepal India and Tibet make their living trading wool yak tails salt grain and other commodities across the Himalayas and over the border into Pithoragarh district and even down into the Terai. The Byanshi live their lives in 2 separate areas. In the summer they live in their traditional homeland in Byana panchayat in the northern section of Darchula close to Nepals border with China. The major settlements in the area are Tinkar and Chhangru. The entire panchayat has a population of about 2000. In the winter when snow makes life difficult in the high mountains the Byanshi migrate down to Khalanga panchayat. Of greater importance than agriculture is animal husbandry which is the backbone of trade in the Himalayas. Most important is that husbandry supports trade. The Byanshi social organization is somewhat confusing. An attempt is made to explain the clan structure as simply as possible. Upon the birth of a child the women from the village bring local beer meat and other food to the mother. Up to the 11th day after childbirth the new mother and child are considered to be polluted. On the 8th day after delivery a ceremony known as "malengkho kormo" is performed where the mother and child are ritually bathed. From this point both the mother and child may enter the hearth area of their house but the house itself is considered polluted. On the 11th day all villagers are invited to attend the ceremony known as "chhyosimo" which purifies the house and the people. The Byanshi practice 3 forms of marriage: marriage by capture; love marriage a form of elopmement; and the arranged marriage. The latter is becoming most common. Death rituals have always been the most exaggerated and costly ceremonies for the Bayanshi. The religion of the Byanshi combines features of Tibetan Buddhism hill animism and Hinduism in a very complex pattern. The Byanshi are a progressive group of people who place a premium on education. The emphasis on education has created a talent pool allowing some Byanshis to work as overseers school teachers officers in the Nepalese army employees in travel agencies and hotels in Kathma. The Byanshi also stress entrepreneurship. Since the Chinese have come to Tibet trade has slackened and the Byanshi claim it is difficult to make a living. They want to be resettled as a group but are unwilling to give up their "shrunken" trade upon resettlement.

Marital Satisfaction in Different Types of Marriage

Abstract: Among all the interpersonal relations, marriage is the most important one as mostly people get married at least once in their life (Berscheid & Regan, 2005). Marriage is not only a close personal relationship but also a social institution which affects the life of people. It is basis for the formation of a family in terms of producing and raising children (Ponzetti & Mutch, 2006) as it legally allows sexual relations and encourages loyalty between husband and wife (Rao, 2002; Stutzer & Frey, 2006). Marriage starts with the selection of a marriage partner which is one of the most serious decision in the life of an individual (Fisman, Iyengar, Kamenica, & Simonson, 2006). The way of selecting a marriage partner, procedure, rules and criteria vary mostly from culture to culture and from one society to another. Individuals sometimes select their spouse with their own choice and sometimes they are selected by other individuals such as family etc. Hamon and Ingoldsby (2003) described three approaches for mate selection; marriage by capture, arranged marriage and free-choice mate selection. Marriage by capture is not a usual and accepted method as in it men marry the women by force and without women's will. Zadeh (2003) categorized marriages in terms of procedure into totally arranged marriages, partially arranged, partially love marriages and totally love marriages. In the same vein, Arif (2012) observed three ways of marriage in Pakistan i.e arranged marriage, marriage by choice with parental acceptance and marriage by choice without parental acceptance.Although both arranged and by choice marriages are acceptable in various cultures, they have very different characteristics, results and diverse affects on individuals (Dost, Shaft, Shaheen & Khan, 2011). An arranged marriage involves two individuals who are strangers for each other but their families choose them to be married. Sometimes both individuals have a chance to know about each other before accepting each other as a potential partner. It is involved. Family members such as parents, siblings or elders and professional match makers select suitable potential partners for mostly done with the consent and permission of the partner's young people. In arranged marriages vocation of the groom rather than love, is an important factor. Caste, class, religion, family reputation, horoscope, age and language etc are the focus of concern in arranged marriages (Stange, Oyster, & Saloan, 2011).Marriage of choice is commonly referred as love marriage. Love marriages are those in which two people feel love for each other and they wish to share that love for the rest of their life and so they decide to be married (Dost, Shafi, Shaheen, & Khan, 2011). Young men and women are likely to date, court, fall in love, and then decide whether to get married, in accordance with their choice of a potential partner, with or without parental consent. Love marriages are considered to be full of love, emotions and belief of a beautiful loving future but there is no assurance of success (Dost, Shafi, Shaheen, & Khan, 2011).As we know that the mate selection procedures vary from culture to culture so in individualistic societies mate is selected by the individuals themselves whereas in countries with collectivist orientations, mate is often selected by the family rather than the individuals (Cohen, DeVault, & Strong, 2011). Saroja and Surendra (1991) investigated the endogamous preference of mate selection in postgraduate students of India. The results revealed that 58% of the students preferred arranged marriages whereas 42% of the students preferred to marry for love.Pakistan is also the country with collectivist orientation and the practice and meaning of marriages in Pakistan reflects a pattern quite different from that of the Western world. In Pakistan, marriage represents the union of two families. Marriage is more a social affair than an individual affair, as it is considered as the union of two families not just two individuals (Sonpar, 2005). …

James Joyce and the revolt of love : marriage, adultery, desire

Abstract: Introduction: Joyce's Sexual/Textual Ethics Nora and Marthe Katharine and Parnell Beyond the Margins of Marriage in Exiles and Giacomo Joyce Ulysses and Adultery: Wandering Ulysses and Adultery: Homecoming The solid man saved by his sillied woman: Reconciliation and Radical Alterity in Finnegans Wake