Marital instability among British Pakistanis: transnationality,conjugalities and Islam

This article offers insights into the dynamics underlying an increase in marital instability in British Pakistani families, thus challenging stereotypes of British South Asian populations as representing ‘old-fashioned’ families, with their lower rates of divorce in contrast with the wider British population. In addition to problems of compatibility, domestic violence and infidelity, we explore dynamics that may be more specific to the British Pakistani population, namely the transnational nature of many marriages, attitudes to parental involvement in arranging marriages, and the place of Islam. We suggest that, while arranged marriages were conventionally seen as safer than love marriages, both young people and their parents may now be viewing arranged marriages as riskier. In an arranged marriage that brings family approval but not personal fulfilment, young people are increasingly supported to divorce and remarry, with a greater degree of personal say in spouse selection.     

Marriage: an evolutionary perspective

Marriage is universal, and pair bonding is found in other species too with highly dependent young. So marriage functions as a reproductive social arrangement that traditionally involved the extended family. The sexes are not identical in their biological contributions to children's survival, so they seek somewhat different attributes in a mate. Men seek a young, attractive, sexually faithful bride. Women seek a man who is older, taller, and (as in many other species) socially dominant. Both sexes prefer a kind, healthy, attractive, similar mate who is emotionally attached to them. A spouse who fails to maintain sufficiently high mate value is vulnerable to divorce. Infertility and sexual dissatisfaction predict divorce, as does death of a child, but the more children, the stabler the marriage. Cross-cultural data suggest that cruel or subdominant men (e.g., poor providers) and unfaithful women are prone to divorce. Marriages in which the wife dominates the husband in economic contributions, nonverbal behavior, and decision making tend to be less satisfying. In societies in which wives are economically independent of husbands, divorce rates are high. As women's economic power has risen with industrialization, divorce rates have climbed. Economic and fitness considerations also help explain cultural differences in polygyny, age at marriage, arranged marriage, concern with the bride's sexual chastity, and marriage ceremonies. Other factors also affect marital dynamics, such as state subsidies to families, the sex ratio, and influence of the couple's parents.     

Metonyms of modernity in contemporary Syrian music and painting

This essay examines painting and music in modern Syria as cultural practices that give voice to modernist sensibilities. I argue that two important spatial and temporal tropes structure the aesthetics of authenticity in Syrian visual and musical arts: the old city and the countryside. Through recourse to these metonymic representations and evocations, Syrian artists articulate a vision of modernity in which discourses of emotion and sentiment are important bases of authentic Syrian cultural identity. In this manner they offer an alternative to European ideologies of modernity that have stressed rationality. At the same time they promote critical responses to the modern Syrian state.     

On heterochrony: birthday gifts to Stalin, 1949

Gift relations have been traditionally theorized as antinomial to modernity or, within modernity, in the spheres of the personal relations and ideologies of altruism which dwell on the contrast with commodity and often cast themselves as residual, 'traditional' domains. This article explores claims to modernity that were made by public gift-giving to a modern head of state. It examines birthday gifts to the Soviet leader Joseph Stalin that he received from both his Soviet subjects and international leaders and movements and that were put on public display in 1949-53 in the Pushkin Museum of Fine Arts, Moscow. This article interprets gift-giving to Stalin as a dramatic example of socialist intervention in the modernist temporality, and it theorizes the notions of time that were culturally constructed through the socialist state gift economy. This article reflects part of an ongoing research project on gift-giving to Soviet leaders. It is based on fieldwork, oral-historical and archival research with designers, artisans, and ordinary citizens who were involved in the production of the gift items, as well as with curators and other specialists involved in this exhibition and in preservation of these gifts in different Russian state museums.     

Adolescent Movements: Dating,Elopements, and Youth Policing in Ladakh,India

ABSTRACT

In India's northwest border region of Ladakh, norms of sexuality are changing, which is resulting in the emergence of new sexual practices, such as dating, ‘roaming’, and the dramatic elopements of Buddhist and Muslim youth. This has caused the emergence of youth policing the perceived sexual infractions of others, through targeting particular zones of intimacy – marriage, religious identity, and mobility. Yet, youth policing is uneven, targeting those considered to be the most ‘at risk’ for moral transgressions, including Buddhists, the elite, and those pursuing education. Ladakhi youth are in a tenuous position, where they negotiate their desires to be ‘modern’ with the community pressure to maintain a strong sense of cultural identity. This paper examines how youth navigate between tensions of modernity and culture, showing that they employ a range of strategic practices and tactics that provide space for expressing desires for modernity, while simultaneously securing cultural loyalty.     

Consanguineous marriage among the Fulani

The Fulani are a broad ethnic category of nomadic and seminomadic pastoralists and agropastoralists living in the semiarid Sahel region of sub-Saharan Africa. The Fulani are patrilineal, patrilocal, and moderately polygynous, with arranged first marriages accompanied by the payment of bridewealth, ideally in the form of cattle. Consanguineous marriage is frequent, with first or second cousin marriage preferred. In this paper we present data on levels of consanguineous marriage among the Fulani of northern Burkina Faso and test the hypothesis that inbreeding may be more frequent when there is a scarcity of cattle available, since bridewealth demands are thought to be reduced with close-kin marriage. Among 308 women's marriages, 203 (65.8%) were between kin up to and including second cousins, and 102 (33.1%) were between nonkin. Among 276 men's marriages, 196 (71.0%) were between kin up to and including second cousins, and 77 (27.9%) were between nonkin. The mean population inbreeding coefficient (alpha) was 0.0355 for women, and 0.0374 for men. No increase was found in population levels of inbreeding estimated from marriages contracted after the droughts of 1973 and 1984, which drastically reduced the Fulani's cattle stocks. However, a significantly higher rate of consanguineous marriage was found in families owning the fewest cattle.     

Kin influences on fertility in Thailand: Effects and mechanisms

It has been suggested that human mothers are cooperative breeders, as they need help from others to successfully raise offspring. Studies working under this framework have found correlations between the presence of kin and both child survival and female fertility rates. This study seeks to understand the proximate mechanisms by which kin influence fertility using data from the 1987 Thailand Demographic and Health Survey (DHS), a nationally representative sample of 6775 women. Kin influence is measured by the length of time couples live with the husband's or wife's parents after marriage. Event history analysis, multilevel modeling and structural equation modeling are used to investigate both fertility outcomes and potential pathways through which postnuptial residence may influence fertility outcomes, including employment status, maternal and child outcomes, contraceptive use, breastfeeding duration, and age at marriage. We show that living virilocally (with husband's kin after marriage) increases total fertility by shortening time from marriage to first birth, and increasing the likelihood of progression to each subsequent birth. These effects are mediated through correlations between virilocal residence and earlier age at marriage as well as delayed initiation of contraceptive use. We find no influence of husband's kin on maternal or child outcomes. Living uxorilocally (with wife's kin after marriage) also reduces age at marriage, shortens time from marriage to first birth and (marginally) improves child survivorship, but has no effect on other child and maternal outcomes or progression to subsequent births and results in a similar number of living children as women living neolocally.     

Godrap Girls,Draou Boys,and the Sexual Economy of the Bluff in Abidjan,Côte d'Ivoire

In Abidjan, both economic and sexual exchanges are structured around the bluff, a mimetic performance of modern urban identity that is both a form of deception and a means of social transformation. Men and women attempt to seduce each other through the bluff and exploit the relationship for material gain. While marriage is held up as an ideal, it is increasingly elusive as kinship has come to mimic the peer networks of the informal economy. Like drag, the bluff collapses oppositions between appearance and reality, highlighting the performative aspects of ‘modernity’. I suggest that widespread urban sexual antagonism may be constructed around gendered performative consumption, such that the impossible demands of maintaining a deceptive appearance of success produces sexual exploitation and anxiety on both sides of the gender divide.     

Love and elopement in northern Pakistan

This article focuses on conceptions of romantic love held by Khowar-speaking Muslim people in the Chitral region of northern Pakistan. It shows the ways in which romantic love in Chitral is expressed through a local poetic genre that has its cultural roots in Persian Sufi poetry. This body of literature is cherished by Chitralis, and now engaged in an interaction with very different images of romance emerging from an 'alternative' site of Asian modernity: the Bollywood film. Romantic love in Chitral is not only confined to a fantasy-like realm of poetic discourse, however; elopement marriages are also a regular feature of Chitrali life. These marriages a source not only of considerable anxiety but also of open reflection by Chitralis, and this article seeks to document the range of insights this open reflection furnishes into the changing shape of Chitral society today.     

Marriage and the maintenance of ethnic group boundaries: the case of Mauritius

Research on how cognitive and cultural biases shape marital decisions in Mauritius suggests that ethnic endogamy will remain the norm and maintain ethnic group boundaries. Results of a pile sorting exercise of Mauritian university students intimates that preferences for ethnic endogamy are paramount and override class-based considerations. Thus, despite socio-economic stratification within each ethnic group, inter-ethnic marriage is not common. Results from in-depth interviews suggest that individuals and their parents prefer to marry within their ethnic group to ensure that their spouse will abide by ethnically-specific norms and conventions, increasing the chances of coordinating reciprocal exchanges within a marriage. The presence of some inter-ethnic marriage does not weaken the boundaries between groups because children of inter-ethnic marriages tend to take on the ethnic identity and corresponding cultural norms of a single parent as a strategy to better negotiate social relations, and to marry someone of that same ethnicity.     

A Bioeconomic Approach to Marriage and the Sexual Division of Labor

Children may be viewed as public goods whereby both parents receive equal genetic benefits yet one parent often invests more heavily than the other. We introduce a microeconomic framework for understanding household investment decisions to address questions concerning conflicts of interest over types and amount of work effort among married men and women. Although gains and costs of marriage may not be spread equally among marriage partners, marriage is still a favorable, efficient outcome under a wide range of conditions. This bioeconomic framework subsumes both cooperative and conflictive views on the sexual division of labor. We test hypotheses concerning marriage markets, assortative mating, and men’s labor motivations among Tsimane forager-horticulturalists of Bolivia and find that: (1) men and women both value work effort in marital partners, (2) marital labor contributions are complementary, (3) work effort is correlated between spouses, (4) total production is correlated with total reproduction, and (5) better hunters have higher fitness gains within marital unions.     

Education,gender, and generational change: The transformation of dowry in village Nepal

In a small Bahun village in Gorkha district, West Nepal, in only one generation, there has been a huge shift to educating young women and including them in modernity. Ideologies of ‘gender equality’ in education that are promoted in development programs and discourse, and in Maoist rhetoric, have been powerful drivers behind this. In this paper I highlight the gender and generational dynamics of the changing relationship of women to education in Nepal. I argue that the move to educating women is not a simple one, nor is it necessarily a development success story. The importance placed on educating the younger generation, including women, is also very much tied to local Bahun culture, marriage values and status. Bahun villagers of Ludigaun place great importance on both education and marriage. When combined, I argue, education has in fact become dowry. While there have been transformations in education and other modernising processes, as well as in dowry practices, in this paper I show that they have come to maintain traditional hierarchies and to support the status making of the educated Bahun man.     

Perfecting people: selective breeding at the Oneida Community (1869-1879) and the eugenics movement

The paper describes the selective breeding experiment which took place in the Bible Communist Oneida Community in New York State. The Community was founded in 1848 by John Humphrey Noyes and grew to some three hundred members. It disbanded in 1880 and became a joint stock company, Oneida Ltd., which today is a multinational cutlery manufacturer. Between 1869 and 1880 there was a selective breeding programme ("stirpiculture") with parents chosen for intellectual, physical and spiritual characteristics. Fifty-eight children were born. The programme was inspired by Noyes' theology of Perfectionism, Plato's Republic, agricultural selective breeding and concerns about human heredity. It was later justified by Noyes with the writings of Darwin and Galton. The children were followed up and deemed to be superior in physique, intellect, health and other characteristics. Though it attracted attention in its day, the experiment had little influence on the later eugenic movements in the USA and the UK. It is argued that this was because the Community's system of "complex marriage" and the arranged matings were an unacceptably radical challenge to the conventional notions of love and marriage which dominated these later eugenics movements. The first generation of descendants' attempts to bury aspects of the history of the Community also contributed a lack of knowledge of the experiment and its outcome.     

Visualizing Marriage in Hong Kong

ABSTRACT

In this article, I propose using bridal photography and wedding video-recording to gain a better understanding of the meanings of romance and the ideal life among young generations and to consider how relevant images of getting married shed light on the changing social life in Hong Kong. Bridal photography and wedding videorecording not only play the role of documentation but also reflect the social change and values among new married couples in the society. By examining packaged bridal photography and the process of wedding video-shooting, I propose to state how visualization brings subtle influences into the new dynamism of marriage as a ritual and reflects the changing social contexts in today's Hong Kong everyday life.     

The Soviet Sausage Renaissance

ABSTRACT  In Lithuania, the first country to secede from the Soviet Union, the term Soviet has been used in public space to refer to the vanished Soviet empire and to experiences of colonization and resistance. However, in 1998, the "Soviet" symbol was successfully revived in the Lithuanian consumer food market as a brand name for meat products—primarily sausages. In this article, I argue that the market is a political arena in which values, ideologies, identities, and history are being shaped. The marketing and consumption of "Soviet" sausages is a form of political engagement that negotiates current power relations and inequalities. The meanings and practices surrounding "Soviet" sausages tell an intriguing story about broader processes of change. The "Soviet" sausage renaissance in Lithuania implies a critique of the postsocialist neoliberal state and constitutes an attempt to create an alternative modernity that is both post-Soviet and European.     

Demographic Dimensions of an Intervillage Land Dispute in Nubri, Nepal

The demographic basis for a land dispute between two Tibetan villages in Nubri, Nepal, is examined in relation to family systems. Despite close proximity and sociocultural ties, the villages experience divergent population growth rates resulting from different frequencies of marriage. In one, old-age security concerns induce parents to retain female labor within the household by designating daughters to be nuns, a practice that has the unintended consequence of limiting aggregate population growth by barring many women from marriage and reproduction. In the other village the slightly different family system results in fewer nuns, faster population growth, and a need for more land. Comparisons with family systems and demographic outcomes in Europe and Asia reveal this to be a case in which preventive checks can exist in a context of early marriage and high marital fertility and demonstrate how concerns for old-age security can act as a restraint on aggregate fertility. [ Tibetans, family systems, demography, religious celibacy ]     

Assortative mating in unwed birth parents,adoptive, and nonadoptive parents

Abstract

Correlation between parents for a given characteristic substantively affects estimates of both genetic and environmental parameters. Spouse similarity for biological, adoptive, and nonadoptive parents was examined in a study using a full‐adoption design. With regard to isophormic comparisons, moderate assortment was found for age, educational attainment, performance on tests of verbal ability, family background, and habits such as alcohol and current smoking behavior. The effects of cross‐assortative mating on population covariance and cross‐correlation between relatives are discussed. Although of considerable theoretical interest, little cross‐trait assortative mating for personality and cognition was found in the present study, suggesting that its effects will not be large, at least for these variables. Because “assortative mating” may differ from “assortative marriage,” comparisons among estimates of homogamy for birth, adoptive, and nonadoptive parents were made. Results indicated differential assortment among the three types of parents for some of the variables examined.     

Perfecting people: selective breeding at the Oneida Community (1869–1879) and the Eugenics Movement

The paper describes the selective breeding experiment which took place in the Bible Communist Oneida Community in New York State. The Community was founded in 1848 by John Humphrey Noyes and grew to some three hundred members. It disbanded in 1880 and became a joint stock company, Oneida Ltd., which today is a multinational cutlery manufacturer. Between 1869 and 1880 there was a selective breeding programme (“stirpiculture”) with parents chosen for intellectual, physical and spiritual characteristics. Fifty‐eight children were born. The programme was inspired by Noyes' theology of Perfectionism, Plato's Republic, agricultural selective breeding and concerns about human heredity. It was later justified by Noyes with the writings of Darwin and Galton. The children were followed up and deemed to be superior in physique, intellect, health and other characteristics.

Though it attracted attention in its day, the experiment had little influence on the later eugenic movements in the USA and the UK. It is argued that this was because the Community's system of “complex marriage” and the arranged matings were an unacceptably radical challenge to the conventional notions of love and marriage which dominated these later eugenics movements. The first generation of descendants' attempts to bury aspects of the history of the Community also contributed a lack of knowledge of the experiment and its outcome.