Customary Gidar Marriage and Christian Tradition

In Cameroon we are dealing with three types of marriage: traditional, universally practiced marriage; civil marriage, required by state law before entering into a religious marriage; and, finally, sacramental marriage. Most widespread is the traditional form of contracting marriage. This article will present this particular form, referring to Gidar traditions and also showing its similarities to, and differences from, the Christian tradition brought by the missionaries. It will also propose solutions which combine the two traditions. A characteristic feature of marriage rites was their multi-stage nature. They were not single acts but events long prepared and celebrated with suitable gestures, symbols, words, and events. The individual, successive stages of “taking a wife” consisted of the choice of a spouse, accepted by both families; an engagement period; an act by both families of acknowledgement of the joining of the young persons as one in marriage; the conveying of the bride to her husband’s home; celebrating; and paying the matrimonial fee. The Church in northern Cameroon recognized traditional marriages contracted outside of baptism as valid and licit, provided that local principles, e.g., payment of a marriage fee, were taken into account. If either of the parties accepted baptism, the marriage became for him or her sacramental. If the other party also made the same decision later on, their union took on a sacramental character, without a need to renew the marriage vows. Controversy would however arise if attempts were made to contract a traditional marriage if one party was [already] baptized, or if both parties were baptized. These controversies mainly concerned the unity, indissolubility, and sacramentality of marriage.

Traditional Marriage in Rural Bangladesh: An Ethical Consideration

One of the common arguments to justify the traditional arrangement to marry off daughters in rural Bangladesh is that through this procedure they get a secured life under their husband’s supervision. It is a well-known proposition that if parents really care about daughters, searching for a bridegroom from a well-off family is the best option. Typically, daughters’ families mainly the father arrange such marriage, and the girl’s consent is hardly taken into account. However, I argue this traditional system values only girls’ caregiving and reproductive roles, ignoring all other life-affirming values. If daughters are not free to decide whether to marry or not to marry, their autonomy as human beings are violated. Moreover, considering marriage as a responsibility shifting process could objectify and commodify women in such a way that would destroy potentials to flourish life and make them a victim of violence. There are strong theoretical and empirical reasons to believe that the entire procedure of marriage is ethically blameworthy and detrimental for women. Sufficient ground can be found to put more priority on developing daughters’ competency to make them economically and socially independent so that they can choose when to marry, whom to marry or not to marry.

Pelaksanaan Tradisi Perkawinan Merariq (Besebo) Suku Sasak di Lombok Timur

The Merariq (Besebo) Marriage Tradition is a traditional marriage tradition in the Sasak Tribe, starting from the Memaling incident, also called stealing on the basis of the consent of a woman whose rights are still in the power of her parents, to prove as a form of chivalry as well as a form of the man's seriousness to marry the girl. Every Merariq profession has values ​​or morals of life that can become a guide for life for the community. The purposes of this study are to reveal the implementation of the merariq (besebo) marriage tradition in the Sasak tribe in East Lombok and the application of the merariq (besebo) marriage tradition according to Law No. 1 of 1974 and the Compilation of Islamic Law (KHI). The type of research used is Empirical Law research with a statutory approach and case approach. Data collection techniques in normative legal research are carried out by literature studies on legal materials. Sources of legal materials used are primary and secondary data. The data analysis technique is done by analytical descriptive. The results of the study revealed that the merariq tradition in the Sasak Tribe area has a picture of the marriage tradition with various rituals, where the traditional rituals are able to provide social value, and a moral message that is very attached to the Sasak people in East Lombok.

CHALLENGING TRADITIONAL MARRIAGE LAWS IN THE DUCHESS OF MALFI: LOVE OR LONGINGS OR DEFYING PATRIARCHY?

The Duchess of Malfi by John Webster speculates into the tradition of Elizabethan marriage, laws regarding marriage, its violation and the consequences it brings. The drama continues to reverberate among today’s audiences because of the majestic appeal of the Duchess and her enterprising tryst at rebuffing the ‘authority of social conventions and norms’. The Duchess has been credited for her attempt and bravery to choose and win over a spouse for love. Wedding, one of the most important moment of a woman’s life, was seen from a completely different perspective, temperament and in a ‘non-secular’ impression. The woman during the Elizabethan age had absolutely no choice in selecting her prospective groom. Women were seen subservient to men. Elizabethan woman were raised to believe that they were inferior to men and that they must abide by ‘the other’s verdicts’. Disobedience was a crime against religion and the consequences were monstrous. Webster uses majestic traits to exemplify the Duchess’ feminine strength of virtuosity and greatness which instil in the modern audience’s empathy and respect for the Duchess. This paper tries to revisit The Duchess of Malfi, decoding these socio-cultural and religious perspective and the ways of the aristocracy used by Webster, contributing to the eventual downfall of the Duchess. This paper also delves deep into documenting Webster’s attempt to portrays her as a tragic heroine and victim of law. KEYWORDS: The Duchess of Malfi, John Webster, Elizabethan marriage laws, Violation of laws, Tragedy

POLITICS OF RECOGNITION: A RELATIONSHIP BETWEEN ORANG LOM AND STATE FOR CIVIL RIGHTS SERVICES

Adherents of ancestral religions stand in two entities as indigenous peoples and as citizens after the Constitutional Court Decision Number 96 of 2016 provided hope for believers as citizens to express their communal identity. This research aims to find out the form of relationship between Orang Lom and the state to civil rights services and to see the efforts made by Orang Lom to gain recognition from the state so that they have access to civil services. The approach in this study put forward Axel Honneth's political theory of recognition by dissecting it through the elements of subjectivity, objectivity, and solidarity that developed in the practice of civil rights services for the Mapur Lom Tribe. This study utilized a descriptive qualitative method with a case-study approach in the Mapur Indigenous Community of Orang Lom, Belinyu District, Bangka Belitung. The data collection technique was conducted through observation, in-depth interviews, and literature studies. Moreover, data analysis applied various sources, both from key informants and secondary data. The data analysis was performed by using an interactive model in the form of data reduction, data presentation, and conclusion. The results showed that the relationship between Orang Lom and the state seemed more administrative in nature on the basis of the prevailing laws and regulations regarding civil service and population administration. At this time, Orang Lom can put their belief in God Almighty in the column of National ID Card, but traditional marriage has not been recognized so that it has an impact on children's birth certificates and education services. In terms of the funeral of the adherents of folk religions, they do not receive any rejection from the community while for the organization's administration, the existence of the Mapur Customary Institution of Orang Lom receives recognition from Majelis Luhur Kepercayaan Indonesia.

PENGARUH UPA TULANG, JUMLAH ULOS, PEKERJAAN, DAN PENDIDIKAN TERHADAP SINAMOT: KASUS PERKAWINAN BATAK TOBA DI MEDAN

The purpose of the research is to identify four factors that are consider to influence dowry (sinamot) in Batak Toba traditional marriage (traditional wedding) before the Covid-19 pandemic in Medan. The sample research is purposive sampling namely the parents of the groom as the providers of sinamot and financing their son’s traditional wedding. The sample method is non probability sampling, that is an accidental sampling with 40 families. Besides other the groom family (paranak), other sources of additional information are raja parhata because they can provide general information for the independent factors on sinamot. The factors considered in this research as independent variabales consist of upa tulang, number of ulos from the bride family (parboru) and two dummy variables that are job status and level education of the bride. The data is tabulated and then analyzed by multiple linear regression. The research show that four variables have a positive effect on the dowry. This is accordance with economic criteria show that upa tulang, number of ulos, job status of the bride and level education of the bride have positive effect on the sinamot. However based on partial test (t - test) only two variables have positive significant on the dowry namely upa tulang and job status of the bride. But based on simultaneous test (F-test) the four factors simultaneously effects on the dowry. Coefficient of determination (R2) is 0,846 and R square adjusted is 0,828 which means 4 independent variables are able to explain the variation of the dowry between 82,8 to 84,6 percent.

Sustainable development goals, rule of law and public policy: implications for the traditional family model

Based on international public policy as an extension of national sovereignty, governments with authoritarian deviations are reforming their constitutions, criminal laws, etc. with the aim of preserving the inalienable values of their States and the Christian roots of their societies (traditional marriage and family model). For this purpose, basing on the vertical conception of SDG 16 (in which the areas of peace and justice are subordinated to the area of strong institutions), they seek to strengthen the state by gradually annulling its “disintegrating factors”: Muslim immigrants and refugees, members of the LGBTI community, leftist politicians, independent journalists and the EU itself (values, legislation and its incipient public policy). The research analyzes this problem affecting the family and its rights .

The The Perception Of Hindu Community In Mataram Toward Changing On Customary Marriage Behavior

This research is motivated by a change in the traditional marriage system in the Hindu community in the city of Mataram. The purpose of this study was to examine the perception of the Hindu community in the city of Mataram on changes in customary marriage behavior. Methods of this research is designed in a qualitative descriptive type with a case study model. Data were collected by observation, interview, and documentation. The collected data were analyzed using qualitative analysis techniques through data grouping, data reduction, and data interpretation. The summary of the results of this study that the Hindu community's perception of changes in customary marriage behavior in the city of Mataram could be categorized into two, namely the group that agreed and the other group did not agree. The category agreed with the reasons (1) polite and more honorable; (2) fostering a more harmonious relationship between the two parties; (3) social status and wangsa (line of descent); (4) consensual; and (5) a simpler process. Groups that disagree are categorized into three, namely (1) cultural traditions and customs; (2) ethics and courtesy; and (3) the wangsa (line of descent). The perception of the Hindu community in the city of Mataram on the mepadik and selarian marriage system in terms of time, energy and cost. Based on the results of the study it was found that the public perception of the mepadik marriage system in terms of time, then the time used was less when compared to the selarian system. The implications of changing marital behavior in terms of energy, then the energy needed in the marriage process that uses the mepadik system will use less energy when compared to the selarian system. In terms of financing, the occurrence of cost efficiency in the mepadik marriage system.

Studentski stavovi o braku, kohabitaciji i tranziciji u brak

STUDENTS’ ATTITUDES TOWARDS MARRIAGE, COHABITATION AND TRANSITION TO MARRIAGE The paper discusses the understanding of marriage and forms of partnerships in the late modern society, based on data from a survey of students’ attitudes at the University of Rijeka (N = 635). The results reveal ambivalent attitudes about traditional marriage among respondents. Although students reject the idea that every marriage, even a bad one, is superior to other forms of partnerships, the vast majority of them plan to get married in the future. Cohabitation is acceptable to most students and they intend to practise it, but only as a temporary stage before marriage. Attitudes toward traditional marriage and the acceptability of cohabitation were found to be more strongly correlated with the respondents’ overall assessment of how important is it for them to marry than with the assessment of their own future behavior in transition to marriage and parenthood. Religious self-identification is a variable that influences both respondents’ attitudes about traditional marriage and cohabitation and their perception of their own transition to marriage more strongly than other sociodemographic variables. Nevertheless, it has been shown that its effect is greater on the aforementioned attitudes of students than on their perception of their own transition to marriage in the future. Key words: attitudes, traditional marriage, cohabitation, transition to marriage

“The shifting patterns of customary marriage and gender relations in post-conflict northern Uganda.”

This paper presents the transformations in the customary marriage processes, practices and gender relations among Lango in northern Uganda. The paper takes a qualitative approach using generational in-depth interviews with participants in the sub-counties of Lira and Ogur, Lira district northern Uganda. The findings indicate that marriage was a highly respected institution in Lango culture accomplished by the payment of bride wealth called ‘lim nyom’ but greatly transformed over time from material to monetary demand. The traditional marriage process was punctuated by eight designated sequential events and installment payment of the bride-wealth. However, this paper underlines that Lango customary marriage (‘Nyom tekwaro Lango’) has changed over time due to the rapid social, economic, cultural and traditional changes to match the socio-economic and ideological realities dictated by the globalization process. Core among the factors that have influenced and undermined Lango customary marriage is borrowing the alien value system to suit the contemporary social and economic changes. This paper argues that whereas it is important to adopt the new marriage principles and practices, the shift affects gender relations and thus it is worth retaining the significant valuable customary practices that knit family and community members.