Role of marriage in society and culture

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Culture is defined as the dynamic system of regulations established by groups ( Matsumoto & A ; Juang, p. 10 ) . Marriage is one of the norms established by people, which reflect attitude, beliefs and behaviours. Marriage is an interpersonal relationship with communal or spiritual recognition which is frequently created as an understanding. Marriage is rooted effectually in about every society except where common jurisprudence spouses are recognized. It is the bond that entirely consents a sexual relationship, particularly in leftist states where sex before matrimony is considered a wickedness, likewise some societies, particularly collectivized states besides require official blessing of spiritual or civil organic structure. Across civilizations, the anatomies of hereditary criterions are different. Beliefs of what comprises a household are based on civilization, kineticss, assets, and moralss. In many civilizations, extended household which includes married twosomes remaining in the place of their parents is a signifier of demoing love and regard for illustration in Pakistan ; matrimony is besides footing for holding kids in those societies. Since issues like fornication and holding kids outside of matrimony is considered taboo so to turn a household in leftist civilizations acquiring married is must. Our ascriptions, interpersonal and romantic relationships and group behaviours are all influenced by the civilization we live in therefore ensuing in the attitudes we have towards a specific actions we take.

Support spread, depression and unwellness including matrimonial satisfaction, communicating form and attitudes towards matrimony, they all differ across civilizations and will be discussed. Attitude towards matrimony being the most of import one, because the whole

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thought of relationship relies on the person ‘s position and penchants. It depends on the person to see it as a societal foundation which administer construction, support, growing and stableness or see it as an economic agreement or as a portion of spiritual establishment. The western society might pay more importance to love whereas collectivized civilizations might see as an obligatory and as a spiritual foundation to hold household.

Spousal Social Support:

Social support for adult females is greatly reduced in machismo civilizations ( Matsumoto & A ; Juang, p. 198 ) . The conformance and obeisance are expected by adult females and is related to traditional gender functions that females and males have occupied ; with male traditionally being “ in power ” . Such differences result in loss of support particularly in civilizations where adult females tend to acquire married at a immature age ; since acquiring married at an early age is a signifier of economic endurance it is besides seen as a manner to guard the female gender and to administrate some attachment in scenes where society is under force per unit area for illustration India. The support a married twosome gets from their important spouse is significant, because support from outside the matrimony does non counterbalance for the deficiency of bridal support ( Xu & A ; Burleson ) . Belle ( 1982 ) termed “ support spread hypothesis ” which is that adult females receive less support from their hubby compared to work forces even though the survey Belle did was in 1980 and it has been about a decennary, the survey done by Xu and Burleson indicates that “ societal alteration in sex function dealingss ” has non changed. The different sorts of support received are emotional support, esteem support, web support, touchable support and informational support. Research indicates that work forces are less comfy and less skilled

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in discoursing hard-pressed emotional province ( Burda & A ; Vaux 1987 ; Saurer & A ; Eisler, 1990 ; Trobst, Collins & A ; Embree, 1994 ) . In Cross Cultural comparing of societal support, Mortneson ( 1999 ) found that members of the American individualistic civilizations viewed seeking of societal support as more appropriate agencies of get bying with jobs than did members of the Chinese leftist civilizations. American individualists besides rated the proviso of emotional support as more appropriate signifier of emotional support than did Chinese Collectivists.

Study done by Xu and Burleson, included 100 native born Americans and 102 native born Chinese ; 45 % of the sample were between 18-24 year of age and non transcending 33 old ages. All participants were late married i.e. non more than 5 old ages. The survey tried to obtain coveted and experient degrees of spousal support for the five types of societal support ( emotional, regard, web, informational and touchable ) . Participants besides responded to demographic inquiries that provided information on age, sex, race, national beginning, length of clip they had known their partner and the clip they have been married. The consequences indicated a huge difference between Chinese support system vs. American support system ; Chinese work forces reported acquiring more regards and web support from their partner than Chinese adult females versus American adult females who experienced higher degree of support from their partner than did work forces. Sexual activity differences were found amongst Chinese and American adult females, both face a support spread but Chinese adult females face an extra spread with regard to web support. The consequences provided Cross-cultural documentation for the being of support spreads, i.e. the less web support for Chinese married womans that is because Chinese married womans were reliant on their hubbies for societal contacts outside their place.

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Chinese besides reported in acquiring more information support than did Americans, which could originate from Individualism-Collectivism ; a cultural factor. Americans view intimate relationship in footings of personal affect alterations whereas Chinese in footings of connexion with community. American work forces reported acquiring low degree of spousal support than Chinese work forces that is because in traditional value system, married womans have an duty to back up the self-importances and societal connexions of their hubbies and hubbies have lesser duty. Result indicate that matrimony remains more influenced by traditional values among Chinese work forces than Americans.

Depression and Illness including Marital Satisfaction across Cultures

In leftist societies, matrimony is the cardinal world of a adult female ‘s life and the bluish print on which her life depends. Epidemiologic surveies confirm the particular exposure of adult females, particularly married adult females, in South Asia ( Johnson & A ; Johnson, 2001 ) . High rates of domestic force ( Jejeebhoy, 1998 ) ; female illiteracy, malnutrition, anaemia and maternal mortality are major public wellness jobs ( Buckshee, 1997 ) . Psychiatric epidemiological surveies systematically identify high rates of depression and other neurotic unwellnesss in adult females and the gender ratio of these upsets on the subcontinent is higher than the gender ratio in the West ( Mumford et al. , 1996 ) . Among married adult females in Pakistan, particularly among freshly married adult females, attempted self-destruction ( Khan & A ; Reza, 1998 ) and decease rates from slaying and self-destruction are higher than in are

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higher than in many other societies and are normally associated with in-law struggles, particularly dowry differences ( Kumar, 2004 ) . Smaller scale surveies of mental wellness and unwellness have found that a assortment of upsets such as depression and post-partum depression were strongly associated with matrimonial jobs, peculiarly ill-treatment by hubby or in-laws ( Patel et al. , 2002 ; Ulrich, 1987 ) . Women immigrants study higher rates of depression and dysphoria than Native American adult females ( Karasz, 2005 ) .

A survey of traditional South Asian immigrant adult females and white European American adult females found that European American adult females viewed depressive symptoms as the consequence of personality constructions shaped by childhood experiences, or by patho-physiological procedures such as serotonin lack or hormonal instability. South Asiatic adult females, by contrast, viewed depressive unwellness as a normal emotional reaction to severe situational emphasis, particularly matrimonial hurt, and to the exposures associated with adult females ‘s gender functions ( Karasz, 2005 ) . The present survey by Karasz examines how adult females understand the nexus of matrimonial household jobs and a broad scope of wellness jobs by analyzing their conceptual representations of the causal relationship between matrimony functions, wellness and unwellness. Using qualitative methods and a theoretical account of illness representation from wellness psychological science literature, 35 traditional South Asian immigrant adult females populating in New York City were interviewed. Consequences indicated that jobs associated with matrimony functions, including matrimonial and matrimonial household struggle, domestic overwork and isolation were viewed as highly serious and were associated conceptually with a assortment of wellness jobs. In another survey done by Qadir, De Silva, Prince and Khan, tested the pertinence of matrimonial satisfaction graduated tables developed in the

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West for usage in Pakistan. The consequences indicate that, contrary to cultural beliefs sing matrimony, most adult females expressed the demand to be satisfied within matrimony, which was found to be highly low because of assortment of grounds such as life in an drawn-out household background and low spousal support.

Communication Forms

Rehman and Munroe did a survey and used cross-cultural methodological analysis to analyze the demand-withdraw form of matrimonial communicating. In Western states, adult females make more demands, whereas work forces are more likely to retreat. This advanced matrimonial construction hypothesis suggests that this form can be altered by gender functions and beliefs, peculiarly in traditional matrimonies ( Rehman & A ; Munroe, 2006 ) . To prove such hypotheses, the writers conducted an experimental survey of matrimonial communicating across really different civilizations, with changing degrees of patriarchate ( i.e. , 50 White American twosomes, 52 Pakistani twosomes in Pakistan, and 48 immigrant Pakistani twosomes in America ) . A questionnaire was used to garner demographic information, such as age and instruction.

The Short Marital Adjustment Test ( SMAT ; Locke & A ; Wallace, 1959 ) ; a standard step of matrimonial accommodation with well-established psychometric belongingss was the step of matrimonial satisfaction degree. The Conflict Tactics Scale ( CTS ; Straus, 1979 ) ; was used to test out violent twosomes. Modified General Ethnicity Questionnaire ( GEQ ; Tsai, Ying, & A ; Lee, 2000 ) ; merely the immigrant couples completed this step of socialization to U.S. civilization. Unable to happen socialization steps designed for The

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Desired Changes Questionnaire ; the DCQ was used to take subjects for each twosome to discourse during their matrimonial interactions. Twenty countries are listed ( e.g. , “ Get together with my friends ” ) .3 For each country, partners rated how much they wanted their spouse to alter ( 1- no alteration ; 7- much more ) ; they so listed at least two extra issues on which they wanted spouse alteration and rank ordered their three most of import issues. Each twosome was besides asked to discourse for 7.5 proceedingss, which were subsequently coded.

Across civilizations, demand-withdraw communicating was related to matrimonial hurt, widening old findings to new groups. The consequences for demanding behaviours showed that Pakistani married womans were significantly more likely to prosecute in unassertive demands than were American married womans, whereas American married womans were significantly more likely to utilize aggressive demands than were Pakistani married womans. In add-on, among Pakistani and immigrant twosomes, hubbies were significantly more likely than were married womans to utilize aggressive demands, whereas American married womans were significantly more likely to utilize aggressive demands than were American hubbies. There was a tendency for American hubbies to be more likely to retreat than their married womans. In contrast, in the Pakistani group, married womans were significantly more likely to retreat than were hubbies. In add-on, Pakistani and immigrant married womans were significantly more likely to retreat than were American married womans, whereas American hubbies were significantly more likely to retreat than were Pakistani hubbies. Pakistani and immigrant married womans showed increased backdown and made more unassertive demands, whereas Pakistani and immigrant hubbies withdrew less and made more aggressive demands.

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Attitudes towards Marriage

Attitude is one of the definitions in Jung ‘s Chapter XI of Psychological Types. Jung ‘s description of attitude is a “ preparedness of the mind to move or respond in a certain manner ” ( Jung, [ 1921 ] 1971: par. 687 ) . One of the types of attitudes Jung describes is, rational attitude, which is “ ground as an attitude ” ( Jung, [ 1921 ] 1971: par. 785 ) . Rational attitude is subdivided into thought and feeling and irrational is subdivided into feeling and intuition. Attitude towards matrimony involves, “ preparedness to move in a certain manner ” , whether you are capable of sing it rationally or irrationally. Why an person chooses to acquire married? ( voluntarily and involuntarily ) differs across civilizations. In leftist civilizations, it is seen as the lone manner of holding household, fornication is non merely considered a wickedness but besides an person can be badly punished which can take to his/her decease ; some states besides have Torahs protecting it for illustration Saudi Arabia.

Higgins, Zheng, Liu and Sun did a survey to compare the attitude towards matrimony amongst people populating in China ( corporate civilization ) and United Kingdom ( individualistic civilization ) . The British sample consisted of 338 pupils and the Chinese sample consisted of 505 pupils. A questionnaire was devised by Chinese and English research workers working together. Answering cultural differences in response manner were noted ( Higgins, Zheng, Liu & A ; Sun, 2002 ) . Harmonizing to Triandis, Brislin, and Hui ( 1988 ) , people who belong to collectivist, group-oriented societies are more likely to value harmoniousness, face-saving, modesty, and moderateness and this may attest itself in impersonal replies to attitude graduated tables. Respondents were asked for their sentiment utilizing a 5-point

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Likert graduated table. In this survey, pupils were asked for their general attitude to sex before matrimony. A sum of 46.3 % of Chinese work forces and 41.2 % of Chinese adult females gave impersonal replies, a higher per centum of Chinese female pupils ( 46.9 % ) were against sex before matrimony than were Chinese male pupils ( 29.9 % ) . The following statements concerned the connexion between prenuptial sex and matrimony. Most British pupils ( 85.2 % work forces, 91.3 % adult females ) disagreed with “ A twosome who have had sexual intercourse before matrimony ought to get married each other, ” whereas merely a few Chinese ( 12.9 % work forces, 11.4 % adult females ) disagreed.

The belief that sex is designed for matrimony is still steadfastly held by many Chinese people and exerts a strong influence on their attitudes ( Higgins, Zheng, Liu & A ; Sun, 2002 ) . When asked about their willingness to get married a spouse who had had sex with person else, over half of the British respondents ( 54.0 % work forces, 50.6 % adult females ) did non look to worry about their spouses ‘ old sexual experience whereas their Chinese opposite numbers ( 34.0 % work forces, 36.5 % adult females ) appeared to be less agreeable to the thought. 87.1 % male and female 94.3 % pupils were against freedom to hold lovers within matrimony. This attitude was besides prevailing among the Chinese sample, with 65.6 % of work forces and 72.5 % of adult females against adulterous lovers, this survey showed that these “ male-superior norms ” still exist in the U.K. sample but are more outstanding in the Chinese sample ( Higgins, Zheng, Liu & A ; Sun, 2002 ) . Culture exerts a strong influence on people ‘s attitudes to love, matrimony, and sex. Peoples from a more traditional society ( e.g. China ) have more consensus about the gender functions of work forces and adult females ; adhere more to traditional morality and values ; and are less “ unfastened ” about sexual freedom ( Higgins, Zheng, Liu & A ; Sun, 2002 ) .

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Hojat, Shapurian, Shafeyhain and Parsi conducted a survey amongst 160 Persian immigrants in the US in 2000. The immigrants were between 20 -50 old ages of age, questionnaires were given which included 25 inquiries sing attitude towards matrimony and relationship. Consequences showed that Persian immigrant work forces were more likely than female spouses to see prenuptial sex, matrimony and household from a traditional point of position.

Another interesting survey done by Wiesel and Krenawi consisted of 150 participants of different cultural backgrounds i.e. 29 were Druze, 32 were Muslims and 33 were Christians ; 44 were adult females and 50 were work forces with a average age of 34. The questionnaires were designed to uncover attitudes toward love, the matrimony outlook graduated table, authority graduated table, which will uncover the control of things, and mate choice graduated table which revealed how the individual took enterprise in acquiring married ( love or arranged ) . Consequences indicated Muslims saw love as less of import for matrimonial quality than did Druze and Christians, Muslims more than other groups correlated independent determination doing with matrimonial quality, attitude toward love and matrimonial quality were weakly correlated among Muslims, the necessity to engender off spring and integrity between households were high amongst Muslims than other groups proposing what might maintain the households together in the absence of love. The consequences besides suggested that arranged matrimonies are negatively associated with matrimonial satisfaction and low degree of matrimonial satisfaction was related with low degree of instruction.

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Through a assortment of perceptual experiences, one develops an sole parallel of what matrimony is ; and the accessory ideals refering matrimony. My female parent ever said that “ successful matrimony depends on two things: happening the right individual and being the right individual ” . Since I am a Muslim, I will give several citations from Quran ; which I support as my belief and my thought of a perfect household and what a perfect hubby and married woman should be like. Though I must acknowledge with clip, I have come to recognize that to be perfect ; one must hold to give a batch and since matrimony is a two manner street one has to give a batch in order to acquire anything. In Islam, matrimony is treated as ‘half-faith ‘ . “ When a retainer of Allah marries, he has completed half of his spiritual duties, and he must fear Allah in order to finish the 2nd half ” ( al-Baihaqi ) . Prophet Muhammad has besides said, “ Marriage is portion of my *Sunnah, whoever runs off from my way is non from among us ” . Husbands and married womans are compared as garments to each other ( al-Qur’an 2:187 ) Marriage gives repose ( al-Qur’an 30:21 ) of head in the partners. Allah has prescribed matrimony as the lone manner for connubial relationship and household life in human society ( al-Qur’an 2:221, 5:5, 24:33 ) .

With adequate being said of the significance of matrimony in Islam, it ‘s a shame to see that Muslim adult females face higher suicidal rate than work forces in Pakistan ( Khan & A ; Reza, 1998 ) . Most matrimonies in Pakistan are “ arranged ” by parents and other seniors of household, with the adult female holding small or no say in the choice of her spouse. Prenuptial meetings between twosomes are rare. Many twosomes meet each other for the first clip on their

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marrying dark. Newly married twosomes portion the house with the groom ‘s household, holding small clip or infinite of their ain. Once married, a adult female is under increasing force per unit area from her in-laws every bit good as her ain household to hold kids every bit shortly as possible, sooner in the first twelvemonth. If for some ground the adult female can non hold kids, the menace of divorce or the hubby taking on a 2nd married woman ( allowed in Islam ) is non uncommon. The divorce rate in Pakistan is rather low 0.3 per 1000 population ( Encyclopedia Britannica, 1996, p. 686 ) but this does non reflect the true province of matrimonies. There is considerable stigma to disassociate, particularly for the adult female. In add-on, few adult females work outside their places or have occupations that give them economic independency. Because most of the South Asiatic and In-between Eastern states give high power to work forces, the bridal support is something that work forces populating in these states expect from adult females. Bing a homemaker, taking attention of childs and most of all thought of adult females as inferior is something common amongst these work forces. Because the households live together, there is non privateness, which gives rise to hapless communicating amongst married twosomes.

My matrimony was an arranged, it was n’t that my parents did n’t inquire me of my blessing ; or if I did n’t acquire a opportunity to speak to my hubby, before acquiring married, that is something that a adult females in Islam has the right to make and people ; who are uneducated life in destitute societies, deprive adult females of these right which gives rise to many societal and matrimonial jobs. I must acknowledge though, that life in an drawn-out joined household, gave my hubby and me small or no clip for us, our life was traveling about in circles to which I ever thought was no stoping. But, being educated and holding a

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broad thought we ever made certain there was at least if non all, some privateness left, some affairs that merely me and my hubby would discourse behind closed doors. While making research for this paper, I unhappily have to squeal that adult females populating in Asiatic or In-between eastern states do endure more, which did n’t come to me as a surprise because I ‘ve lived in Pakistan and have seen it all, but my inquiry and concern was who will of all time set a halt to all this bunk? . Sadly, adult females is a victim in these states but adult females are besides who are perpetuating these hatred and force in the family. A adult female can take many signifiers, she can be a girl, a female parent in jurisprudence, a sister in jurisprudence, a married woman, an aunt etc. most significantly she is the 1 who raises a kid to be the sort of individual she wants to see him every bit ; unluckily in states like Pakistan and India, it is the adult female ( female parent in jurisprudence ) who forces their kid to be austere and rough to their married womans, I think its because of the fact that they cant stand the undivided attending of their boies or possibly they think maintaining a adult females under control will merely convey out the best for their boies. Who will of all time believe of these adult females who are ignored?

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